THEOPHILUS AN GLICANUS 



OR, 



INSTRUCTION COXCE&NINix 



AND THE 



ANGLICAN BRANCH OF IT. 



USE OF SCHOOLS, COLLEGES, AND CANDIDATES FOR 
HOLY ORDERS. 



CHR> WORDS WORTH. D.D. 
1 1 • 

CANON OF WESTMINSTER ; 
LATE HEAD MASTER OF HARROW SCHOOL. 



Stitt) attrition. 



LONDON: 

FRANCIS & JOHN RIVINGTON, 

jt. Paul's church yard, and Waterloo place. 
1850. 




LONDON : 

gilbert & rivington, printers, 
st. John's square. 



to, 



PREFACE 



A few words will suffice to explain the primary 
occasion and object of the present Work. 

The Master of a Grammar School, in cate- 
chizing the scholars in the higher classes, has to 
contend with a difficulty arising from the want of 
books suited to his purpose. 

It is well known that the Expositions of the 
Catechism of the Church of England, which are 
in most common use in our Schools and Colleges, 
were not designed for persons who have made 
proficiency in the Greek or Latin languages ; and 
it is obvious, therefore, that these treatises are not 
able to convey to the classical student all that in- 
struction and satisfaction which he could not fail 
to derive from the application of his literary at- 
tainments to the illustration of sacred truth. 

It may also be observed, that although the 
Church Catechism, by means of the Ninth and 
Tenth Articles of the Apostles' Creed, viz. — The 
Holy Catholic Church, The Communion of Saints, 
a 2 



IV 



PREFACE. 



and The Forgiveness of Sins,— and of the ques- 
tions which it contains on the Christian Sacra- 
ments, naturally leads a Teacher, with the Book 
of Common Prayer in his hands, to such a series 
of inquiries concerning the Church generally and 
Our Own Branch of it in particular, as may be 
found in the following pages, — yet it would appear 
to be desirable, that these interrogatories should 
be put systematically before the eye of the student, 
and that he should receive such instruction con- 
cerning them, as is due to his character of an 
English Theophilus receiving a liberal education, 
and desirous to " know the certainty of the things 
wherein" he has "been instructed 1 ." 

The Author trusts that these statements, the 
truth and importance of which have been for some 
time forcibly impressed on him by practical expe- 
rience, may be thought to justify the endeavour 
of which the result is now before the reader ; and 
also that the considerations, which have been men- 
tioned, may serve to account, not only for the 
materials here presented to the student, but also 
for the form in which they appear, particularly as 
regards the extracts annexed to the Answers in 
the volume. 

It will readily be perceived, that these An- 
swers were not intended to be committed to memory, 
but that the design is, that the teacher should 



1 Luke i. 3, 4. 



PREFACE. 



V 



exercise the scholar, or that the student should ex- 
ercise himself, by first reading a chapter through, 
translating the extracts as he proceeds, and by 
then reverting more than once seriatim to the 
questions for subjects of subsequent examination. 

Harrow on the Hill, 
Oct, 3, 1843. 



PRELIMINARY NOTE 



CONCERNING THE PASSAGES OF AUTHORS CITED, AND THE 
INDEX OF THEM. 

The names of the Authors, from whom the extracts are 
derived, are printed in Small Capitals ; and the passages, 
which begin immediately to follow those names, are Extracts 
from the Authors whose names are thus printed, except in 
certain cases where there will not be any ambiguity con- 
cerning their origin. 

The Index of Authors and Places cited is designed to 
show synoptically the general nature of the testimonies 
which are added to corroborate the statements in the volume ; 
and it will also afford the young Scholar, to a certain extent, 
a knowledge of such authorities as will be of service to him 
in his future studies. The Editions referred to in the cita- 
tions are specified in the Index. An Index of the Scrip- 
ture citations did not appear to be necessary, especially as 
the references to Scripture are placed, by themselves, on the 
margin of the volume. 



CONTENTS. 



PART I. 



ON THE CHURCH. 
CHAP. PAGE 

I. On the Name and Attributes of the Church 1 

II. On the Attributes of the Church as visible and mili- 

tant, and as invisible and triumphant ■, 8 

III. On the Dignity and Glory of the Church 22 

IV. On Salvation only in the Church 24 

V. On Errors in the Church 36 

VI. On Privileges in the Church : Word of God. — T)u 

Church its Witness and Keeper 49 

VII. On Privileges in the Church : Right Interpretation of 

the Word of God 59 

VIII. On Privileges in the Church : Due Administration of 

the Sacraments by a lawful Ministry 75 

IX. On the Three Orders of Ministers in the Church .... 85 

X. Bishops ; Divine Institution of Episcopacy 88 

XI. Functions of Bishops 101 

XII. Of Bishops as Diocesans, Metropolitans, and Patri- 
archs 107 

XIII. On Privileges in the Church : Discipline — Power of 

the Keys 119 

XIV. On Privileges in the Church : Absolution 1 26 

XV. On Privileges in the Church : Sacerdotal Intercession 

and Benediction 135 

XVI. On Privileges in the Church : Set forms of Public 

Prayer 148 

PART II. 

ON THE ANGLICAN BRANCH OF THE CATHOLIC OR UNIVERSAL 
CHURCH. 

I. The Church of England : its Origin 151 

II. The Church of England independent of Rome : 

Period before the Arrival of St. Augustine 156 

III. The Church of England independent of Rome : Mis- 

sion of St. Augustine 165 



Vlll 



CONTENTS. 



CHAP. PAGE 

TV. The Church of England independent Of Rome : 
Period between the Mission of St. A ugustine and the 

Reformation 177 

V. The Reformation in England a removal of what was 

new, and a restoration of what was old 192 

VI. On the uninterrupted Succession of Holy Orders in 

the Church of England 210 

VII. The Church of England did not separate herself from 

the Church of Rome 220 

VIII. The Church of England has never been separate 

from the Catholic or Universal Church 233 

IX. The Bishop of Rome has no supremacy, spiritual or 

temporal, in these realms 240 

PART III. 

THE CHURCH OF ENGLAND IN ITS CIVIL RELATIONS. 

I. Church and State are One Society under two names 263 
II. On the duty of Kings and States to profess and to 

promote the True Faith 269 

III. On the Church of England, as the Spiritual Mother 

of all Christians in this country 285 

IV. On the Ecclesiastical Supremacy of Christian Princes 296 
V. On the Royal Supremacy in the Church of England 305 

VI. On the Royal Supremacy in the Church of England : 

In Ecclesiastical Synods 321 

VII. On the Royal Supremacy in the Church of England : 

In Ecclesiastical Promotions and Judicature 326 

PART IV. 

RITES AND CEREMONIES OF THE CHURCH OF ENGLAND. 

I. On Rites and Ceremonies of the Church of England 341 
II. Objections considered 346 

INDEXES. 

Index I. Of Matters 355 

Index II. Of Authors and Places cited 361 



THEOPHILUS ANGLICANUS. 



PART I. 

(Bn t\)t Cfrttrrl)* 



CHAPTER I. 

ON THE NAME AND ATTRIBUTES OF THE 
CHURCH. 

<©. What is the etymology and meaning of ^ Chap, i. 
the English word Church ? 

It is derived from the Greek word Kupm/c?), 1 Pet. ii. 5. 
a feminine adjective, from Kvpiog, the Lord; and x . e 2i. m 
it means Kvpiaia) ot/cm, or the Lord's House \ i5 Tim * m * 

1 Casaubon, Exercit. Baron, xiii. § xvii. Ecclesias primi 
Christiani vocabant Dominica et Kvpia<a, unde mansit apud 
Anglos appellatio Church. 

Hooker, Eccl. Pol. V. xiii. 1. Vales, ad Euseb. Laud. 
Const, xvii. Bp. Pearson on the Creed, Art. ix. Bp. 
Beveridge, ap. Routh, Reliq. Sacrse, iii. 488 ; and on 
XXXIX Articles, Art. xix. vol. ii. 98, ed. Oxf. 1840. 

The word Kvpiaicos occurs twice in the N. Test. 1 Cor. 
xi. 20, and Rev. i. 10. Kvpiaur), in the Eastern Church, is 
the Lord's Day, as Dominica and Dimanche in the Western. 
The German Domkirche, for the Basilica or Cathedral, seems 
to be a combination of both the Latin and Greek words for 
Church, i. e. Dominicum (whence il Duomo in Italian) and 
Kvptaicov. 

Is there not another word, the same both 

B 



2 



THE NAME AND ATTRIBUTES 



in Greek and Latin, by which Church is ex- 
pressed ? 

IE. Yes, Ecclesia. 

Whence is this word derived ? 
From the Greek Ik, forth, and KaXiw, to call. 
How is this word modified in living Euro- 
pean languages ? 

H. In Italian it has become Chiesa : in French, 
Eglise ; and in Spanish, Iglesia. 

What did the word Ecclesia originally mean? 
iH. A Public Assembly; and it was specially 
applied to designate the Popular Assembly 1 at 
Athens, to which all free citizens were convoked, 
and which was summoned by Presidents {irpvTa- 
vug), each of whom (as iTnaTar^o) held in rotation 
the keys 2 of the Civic Treasury and Archives and 
the State Seal. 

1 Bp. Pearson on the Creed, Art. ix. 

2 Julius Pollux, viii. 6. Hermann's Manual of Polit. 
Antiq. of Greece, § 127. 

<?§. What do you infer from the two words, 
KvpiaKri and 'Ejc/cArja-ia, with respect to the cha- 
racter of the Church ? 

HI. That it is the Lord's House, or Common 
Assembly of His People, presided over by Persons 
entrusted with certain powers, and to which men 
are convoked, as the Athenians were to their 
Ecclesia \ 

1 Field on the Church, i. 5. 

Bp. Pearson on the Creed, Art. ix. note. 'EKKkrjata is 
the same with the k\t]to\, or the company called and gathered 
together. 

<5|. But is not the Christian Church something 
more than an Assembly ? 



OF THE CHURCH. 



3 



Yes, the Church is indeed an Assembly, it Chap. I. 
being convoked ; but it is a permanent Society l , in 
that having been convoked it never will be dis- 
solved. 

1 Hooker, III. i. 14. The Church is always a Visible 
Society of men. 

<©. And this Assembly or Society is presented 
to us in Holy Scripture under what form ? 

As consisting of believing and baptized per- 
sons, continuing " stedfastly in the Apostles 5 doc- Actg .. ^ 
trine and fellowship, and in breaking of bread and —47. xx. 7. 
in prayer;" and who were thus reputed to be 
Members of the same Church, and to which were Actg .. 47 
added (ol aojZo/uevoi) such as were being saved 1 . Seebeiow, 

1 Bp. Pearson, Lectiones in Acta Apostolorum, pp. 34, P " 
35, ed. 1688. (in Act. i. 13. ii. 48.) Haec nobis forma quasi 
atque imago primse Ecclesiae ab Apostolis congregatae, for- 
mates, gubernatae. Fide semel Apostolico sermoni habita 
per Baptismum in Ecclesiam admittebantur ; in Ecclesiam 
admissi Ccetus Publicos frequentabant ; in coetu publico 
Doctrines Apostolorum sedulo attendebant ; et Eucharistise 
participes fiebant (fractione panis, i. e. Eucharistia, p. 34) ; 
Publicis denique et Communibus Orationibus in eodem 
Ccetu factis Deum colebant. Atque ita Ecclesiis omnibus 
usque ad consummationem saeculi Exemplum praebebant. 

What are the designations by which the 
Church is described in the Apostles' and Nicene 
or Constantinopolitan Creeds 1 ? 

It is called One, Holy, Catholic, and 
Apostolic (ju/a, ay'ia, KaOoXiicri, 'ATrocrToXiicri). 

1 The originals of these Creeds, and of the Athanasian, 
may be seen in Bp. Beveridge on the XXXIX Articles, 
Art. viii. Voss. de Symbolis, 1662. Waterland, ii. 309 — 
331. iv. 130—314. 

<Q. How is the Church One, or United ? 

Inasmuch as all its members have one God jotx. IQ. 
b 2 



4 



THE NAME AND ATTRIBUTES 



v Part i. ^ and Father ; and are united as sheep of one fold, 
Rom. xii. 5. under one Shepherd, and as Members, under 
12. 20. XU " Christ their Head, of one Body, into which they 
£^oi; xi. 3. are a n baptized in one Spirit ; and are all par- 
takers of one Bread and of one Cup in the Holy 



Jude^f 17 ' Eucharist; have all one Faith 1 , and one Hope of 
12— 15 their calling; are of one heart and one soul, 
^p s t iv :.. 3 g loving each other as Brethren, and keeping the 
Eph. iv. 3. unity of the Spirit in the bond of peace ; walking 
Phil. iii. 16. by the same rule, and minding the same thing; 
Actg united by the same 2 Apostolic government, disci- 
41 — it. pline, and worship ; and all living with this one 
Bom. xv. 6. aim, that they may with one mind and one mouth 
glorify God 3 . 

1 S. Iren. adv. Hsereses, i. c. ill . p. 46, Grabe. tovto to 
Krjpvypa Kai ravTi]v rrjv tt'icttlv, a>s Trpoecpapev, tj 'E/c/cX^crta 
Kalnep iv oAa) r<5 Koapco diecnrappevr) TrapeCkeMpvia eTripekeos 
(fivkdcrcrei, cos eva oIkov oIkoihto., kol opoicos TTiarevei tovtols cos 
plav yj/vxyv Kai ttjv avrrjv e^oucra Kapdiav, ko\ crvpcpeovoos ravra 
KTjpvcrcrei Kai 8i8dcrK.ei Kai Trapabiftoocriv as ev crTopa KeKTqpevq. 

S. Cyprian, Unit. Eccles. p. 108, Fell. Ecclesia una est 
quae in multitudinem latius incremento foecunditatis exten- 
ditur, quomodo solis multi radii, sed lumen unum, et rami 
arboris multi, sed robur unum tenaci radice fundatum, et cum 
de fonte uno rivi plurimi defluunt, numerositas licet diffusa 
videatur exundantis copias largitate, unitas tamen servatur in 
origine. 

2 Tertullian, Apol. 39. Corpus sumus de conscientia 
religionis et disciplinae unitate et spei foedere. 

S. Cyprian, ad Antonian. p. 112, Fell. Cum sit a Christo 
una Ecclesia per totum mundum in multa membra divisa, 
item Episcopatus unus Episcoporum multorum concordi 
numerositate diffusus. — Ep. lxvi. Florentio, p. 168, Fell. 
Ecclesia a Christo non recedit, et illi sunt Ecclesia plebs 
sacerdoti adunata, et pastori suo grex adherens, unde scire 
debes Episcopum in Ecclesia esse et Ecclesiam in Episcopo ; 
et si qui cum Episcopo non sint in Ecclesia non esse, et 
frustra sibi blandiri eos qui pacem cum sacerdotibus Dei non 



OF THE CHURCH. 



5 



habentes obrepunt et latenter apud quosdam communieare se Chap. I. 
credunt ; quando Ecclesia, quse Catholica una est, scissa non 
sit neque divisa, sed sit utique connexa et cohaerentium sibi 
invicem sacerdotum glutino copulata. 

S. Cyprian, ad Cornel. Ep. 52. Nec remanerein Ecclesia 
possunt qui Deificara et Ecclesiasticam Disciplinam nec actus 
sui conversatione nec morum pace tenuernnt. 

Hooker, III. i. 4. and 14. See below, chaps, ix. and x. 
and Pt. ii. ch. vi. 

3 Barrow on the Unity of the Church, p. 297, ed. 16S3. 

Palmer on the Church, ch. iv. v. 

How is the Church. Holy? 
$L In respect of its Head, Christ; of its Holy 1 Pet. i. 
Calling ; of its Holy Baptism, wherein we are 2 Tim", i. 9. 
created anew after God in righteousness and true E P h - 1V - 24, 
holiness; of the Holy Offices performed in it; of 
the Holiness of Life required from its members ; 
of the " Inheritance, Holy and undefined," which ? Tim. ii. 19. 

1 Pet. 1. 4. 

God has promised to them. 

<Q. What is the derivation and meaning of the 
term Catholic ? 

$L Catholic is from the Greek adjective icaQ- 
o\lkoq, universal, and is derived from the adverb 
KaOoXov, throughout, which is from the preposition 
Kara, and 6\oq, whole; and Catholic means dif- 
fused throughout the whole, or 1 universal. 

1 Bp. Pearson ad S. Ignat. ad Smyrn. 8. " Prima Catho- 
lica Ecclesiee mentio in Polycarpi Martyrio sub Marco 
Antonio, secunda in passione Pionii sub Decio," says Valesius ; 
but, as Bp. Pearson observes, the word had been pre- 
viously used by S. Ignat. 1. c. Cf. S. Aug. de Unit. Eccles 2. 

<E|. How is the Church thus Catholic or 
Universal? 

<E. In respect of time 1 , as enduring throughout Matt.xxviii. 
all ages, from the beginning till the end of the 20 " XX1V - 31 - 
world. In respect of place 2 , as not limited, like 
b 3 



6 



THE NAME AND ATTRIBUTES 



Part I. ^ ^he Je^gh Church, to one People, but as compre- 
Mark xvi. hending those of all Nations who are in the main 
Luke xxiv. points of religion one and the same. In respect 
Rev. v. 9. °f Faith 3 and Practice, as teaching all truth, and 
as requiring holiness from all ; and as ministering, 
by God's appointment, all His means of spiritual 
Grace \ 

1 S. Cyril. Hieros. Catechesis xviii. p. 296, ed. Ven. 
1763. KadoXiKrj KaAeirai 8ia to nara Trdcrrjs eivat rrjs ol- 
kov pevq s cnro nepaTcov yrjs ea>s vrepdrcov, Kai Sta to SiS ti- 
er fee if KadoXiKcos Kai dveXXiTrcos clttuvto. tcl ds yvwcriv dv- 
Qpdmtov ekdeiv ocpeiXovra doypara irepl re oparcov Kai dopd- 
tcov npaypdrcov eTVOvpavlcov re Kai eVtyeiW, Kai Sta to ndv 
yevos dvOpccnvcov els evo-efteiav xmoTdcrcreiv dpx6vT<ov re Kai 
dpxopevcov, Xoylcov re Kai ISicotcov, ko.1 cua to KadoXiKcos 
laTpeveiv pev Kai depaneveiv dnav to tcov dpapricop ethos t 
tcov did yjsvxrjs Kai crcbpaTOs eniTeXovpevcov, Ke ktt] o~ 8 at be 
ev avTjj Tvao-av ibeav dvopa^opevqs dpeTrjs ev epyois Kai 
Xoyots Kai irvevpaTiKols navToiois \ap Lo~ pacr iv. 

2 S. Aug. in Ps. lvi. (iv. p. 754, ed. Paris, 1835.) Corpus 
Christi est Ecclesia, non ista aut ilia, sed toto orbe diffusa, 
nec ea quae nunc est in hominibus qui prsesentem vitam 
agunt, sed ad earn pertinentibus etiam his qui fuerunt ante 
nos et his qui futuri sunt post nos usque ad finem scecidi. 
Tota enim Ecclesia constans ex omnibus fidelibus, quia 
fideles omnes sunt membra Christi, habet illud Caput positum 
in ccelis, quod gubernat corpus suum. 

3 S. Iren. v. xx. p. 430. Ecclesiae quidem prsedicatio 
vera et firma, apud quam una et eadem salutis via in universo 
mundo ostenditur. Huic enim ereditum est lumen Dei. — 
Ubique enim Ecclesia prasdicat veritatem. 

4 Archbp. Cranmer, Works, iv. p. 278, ed Jenkyns, De 
Ecclesia. Bp. Bull, Corruptions of the Church of Rome, 
in Answer to the Bp. of Meaux's (Bossuet's) Queries. 
Works, ii. p. 243, ed. Burton. Archbishop Potter on 
Church Government, p. 29, ed. 1724. 

See below, chap. iv. p. 26 — 29. 

Are the members of any particular or 



OF THE CHURCH. 



7 



national Church (for example, of Italy, Greece, v Cha 
France, England, &c.) rightly called Catholics ? 

U. Yes; being Members of the Universal 
Church of Christ, they are Catholics 1 , generally ; 
or, more particularly, Italian Catholics, Greek 
Catholics, French Catholics, and English or Anglo- 
Catholics. 

1 S. Pacian, Ep. 1, ad Sempronian. Christianus mihi 
noraen, Catholicus cognomen ; illud me nuncupat, istud 
ostendit. 

<J£. And what thence do you conclude con- 
cerning the claim often preferred by the Church, 
of Rome to be called the Catholic Church ? 

The Church of Rome is a part of the 
Catholic Church, as the other Churches before 
mentioned are ; but neither the Church of Rome \ 
nor the Church of England, nor the Greek 
Church, nor any other particular Church, is the 
Catholic or Universal Church 2 , any more than 
a Branch is a Tree, or a Hand is the whole 
Body. 

1 S. Hieron. ad Evag. Ixxxv. Et Gallise, et Britannia, et 
Africa, et Persis, et Oriens, et India, et omnes barbarse 
nationes unum Christum adorant, unara observant regulam. 
veritatis. Si auctoritas quaeritur, Orbis major est Urbe. 

Casaubon, ad Cardinal. Perron. Epistol. p. 493, ed. 1709. 
Romana, Graeca, Antiochena, iEgyptia, Abyssina, Mosco- 
vitica, et plures alias membra sunt Ecclesiae Catholicse. — Mi- 
randum igitur Romanam Ecclesiam jus omne Universitatis 
ad se trahere, appellationem Ecclesiae Catholicse sibi pro- 
priam facere, et reliquas omnes quae in ulla re a se dissentiant 
excludere communione sua ac statim illas ad Catholicam nihil 
pertinere audacter affirmare. 

Necessary Doctbine and Erudition for any Christian 
Man, Art.ix. a.d. 1543. And therefore the Church of Rome, 
being but a several Church, challenging that name of Catholic 
above all oilier, doeth great wrong to all other Churches, and 
B 4 



8 



THE CHURCH AS VISIBLE 



v Par t I. ^ doeth only by force support an unjust usurpation : for that 
Church hath no more right to that name than the Church of 
France, Spain, England, or Portugal, which be justly called 
Catholic Churches. 

2 Theophylact ad 1 Cor. xii. 27. rfjv cmavTaxov Trjs oi- 
KOVfievrjs KadoXiKrjv iKK\r)alav, rjs to (Tafia avvearrjKev e'/c t<ov 
cmavTaxov €kk\t](ti5)v. 

See below, Pt. ii. ch. i. and Pt. ii. ch. viii. 

How is the Church Apostolical? 
Eph.ii.20. ^ Ag built on the f oun( ] at i ori f the Apostles, 

Jesus Christ Himself being the Chief Corner 
Acts ii. 42. Stone ; as continuing stedfastly in the doctrine of 
the Apostles, and in communion with them and 
their lawful successors \ 

1 Revel, xxi. 14. And the wall of the city had twelve foun- 
dations (foundation-stones, de/xeXlovs, sc. Xidovs), and in them 
the names of the Twelve Apostles of the Lamb. 

S. Ignat. ad Smyrn. 8. "Onov av (pavrj 6 e7rio~K.onos, e/cei 
to Trkr}8os ecTTco .... ovk e£6v eariv, ^copiy iino-KoiTov, ovre 
fiaiTTi^eiv ovre dya.7rr]v noielv. 

Tertullian, de Bapt. c. 17. Dandi quidem (Baptismum) 
habet jus summus sacerdos, qui est Episcopus ; dehinc 
Presbyteri et Diaconi, non tamen sine Episcopi auctoritate. 

S. Optatus, II. 2. and 28. IV. 3. VI. 2. 

See below, Pt. i. ch. ix. and x. p. 71. Pt. ii. ch. vi. p. 179. 
and ch. ix. p. 216. 

CHAPTER II. 

ON THE ATTRIBUTES OF THE CHURCH AS VISI- 
BLE AND MILITANT, AND AS INVISIBLE AND 
TRIUMPHANT. 

<E|. How did you become a Member of this 
One, Holy, Catholic and Apostolic Church ? 
Acts viii. 36. By Baptism 1 with water, in the name of the 

Matt.xxviii. Father, and of the Son, and of the Holy Ghost. 

1 Hooker, III. i. 6. Entered we are not into the visible 
church before our admittance by the door of Baptism. 



AND AS INVISIBLE. 



9 



Bp. Pearson in Acta Apostolorum, p. 33. (in Act. ii. Chap. II. 
41.) Hi per Baptismum recipiebantur in Ecclesiam Christi, v 
neque alio mo do unquam recipi potuerunt aut Christian! fieri; 
quicquid in contrarium nuper deliravit Socinus. 

Are all, who have been duly baptized, to 
be considered as continuing thenceforward in a 
state of Grace, and in the way to Salvation ? 

$L No. They were placed at Baptism in a state f fen^i??.' 
of Grace, and in the way to Salvation ; but Baptism J, ^ ess: 
did not destroy their free will 1 . A man may Luke vii. 30. 
quench the Spirit, and reject the good counsel of 
God towards himself (tig kavTov). They were re- 
generate, or born anew, by Baptism. But Re- 
generation does not cancel the necessity, but 
strengthens the obligation, of daily Renewal, con- 
version, and growth in grace. 

1 S. Augustin, Tract, v. In Epist. Joannis, 6. Ecce 
accessit Sacramentum nativitatis homo baptizatus ; Sacramen- 
tum habet, et magnum Sacramentum, divinum, sanctum, ineffa- 
bile. Considera quale : ut novum hominem faciat dimissione 
omnium peccatorum. Attendat tamen in cor, si perfectum 
est ibi, quod factum est in corpore : videat si habet charita- 
tem, et tunc dicat, Naius sum ex Deo. See also contra 
Faustum, xix. xii. 

Hooker, V. lvii. 4. Sacraments are not physical but 
moral instruments of salvation ; duties of service and wor- 
ship, which, unless we perform as the Author of grace re- 
quireth, they are unprofitable. Ibid. lix. 2. lx. 2. 

Waterland, Regeneration Stated and Explained, Works, 
vi. 361, and Bp. Van Mildert's Remarks, ibid. i. p. 179. 



You have before said, (p. 5,) that the Church 
is Holy; may there, then, be evil men in the 
Church? 

Yes. " All are not Israel who are of Israel/' andtt.^ik 
Will this state of things continue to the end 
of the world ? 



b 5 



10 



THE CHURCH AS VISIBLE 



Part I. ^ Yes. " 1 On earth the evil will ever be 

mingled with the good." 

1 XXXIX Articles, Art. xxvi. Hooker, III. i. 8. 
How do you show this ? 
From the figures and parables by which the 
Church is described in Holy Scripture. 
Gen. vi. 19. Mention some of these. 

lPet.iii.20. ^ The Church is the Ark 1 , in which were 

Judges i 6 |i C ^ ean anc ^ unc ^ ean animals; the Holy City, in 
Matt, x.' which Jebusites remained mixed with God's faith- 
ful people : the Apostolic Company, in which was 
a Judas, as well as a Peter, James, and John. 

1 S. Hieron. adv. Lucifer, p. 428, ed. 1643. Ut in Area 
Noe pardus et haedi, lupus et agni, sic in Ecclesia peccatores 
et justi .... Dies me deficiet si omnia Arete Sacramenta cum 
Ecclesia cornponens edisseram. 

S. Augustin, Epist. cvni. ii. p. 471. Agnoscamus Arcam 
quse prsefiguravit Ecclesiam ; simul illuc munda animalia 
simus ; nec in ea, nobiscum etiam immunda portari usque in 
finem diluvii recusemus. Simul in area fuerunt, sed non 
simul in odorem sacrificii de immundis obtulit Noe. Nec 
ideo tamen a mundis aliquibus area ante tempus propter im- 
munda deserta est. — Corvus tantum arcam deseruit. 

Office of Public Baptism, in the Book of Common Prayer. 
Wash him and sanctify him with the Holy Ghost, that he 
being delivered from Thy wrath may be received into the 
Ark of Christ's Church. 

See below, p. 11 and 27. 

<S|. You thence infer that a Church does not 
cease to be a Church by reason of the bad lives of 
some of its Members? 

I do. St. Paul recognizes the Christian So- 
ciety at Corinth to be a Church, although it con- 

. 1 .. C o r- tained within it, as he himself says, contentious 

m. 3. v. l. 3 . . . P . 

vi. 6. iv. 18. persons, carnal, envious, striving, fornicators, 

litigious, insubordinate, and sceptics concerning 

the Resurrection; and he calls the Galatians a 



AN£> AS INVISIBLE. 



11 



Church, though some of their number had re- Chap. II. ^ 
lapsed into Judaistical opinions. So the Church GaL i. 6. 
of Pergamus contained Nicolaitans, that of Thya- Rev. ii. 15. 
tira a Jezebel, even as a Teacher ; and that of Lao- 20, U1, 1G " 
dicea was lukewarm ; yet still they were Churches 1 , 

1 S. Hieron. adv. Lucifer, p. 429. Galatas ad observa- 
tionem legis traduetos Apostolus iterum parturit ; Corinthios 
resurrectionem carnis non credentes pluribus argumentis ad 
verum iter trahere conatur .... Angelo Ephesi deserta cha- 
ritas imputatur. In Angelo Pergamenae Ecclesise idolothy- 
torum esus et Nicolaitarum doctrina reprehenditur. Item 
apud Angelum Thyatirorum Hiezabel prophetissa et simu- 
lacrorum escse et fornicationes increpantur. Et tamen omnes 
hos ad Poenitentiam Dominus hortatur sub comminatione 
quoque futurae poena? nisi convertantur .... Numquid dixit, 
Bebapfizentur, qui in Nicolaitarum fide baptizati sunt ? 

Hooker, V. lxviii. 6. 

<©. You mentioned Scripture Parables; how 
then does this appear from any of them ? 

Our Blessed Lord describes the Church Matt. xiii. 
under the similitude of a Field in which Wheat ff v o. 
and Tares (i. e. Zi^dvia, which are hardly dis- | e t e ^ low ' 
tinguishabie from the wheat) remain growing ch." m." 
together until the Harvest. The Church is the MatUii - 12 ' 
Threshing-floor, in which lie Grains and Chaff Matt. xxv. 
mixed together 1 (the chaff often parting and ob- M ^ ig 
scuring the grain) ; a Fold, with both Sheep and xiii. 47. 
Goats ; a Net, in which are enclosed Fish of every fj att XX1U 
kind, both good and bad; a Marriage Feast, with A ° c h t g 
Guests both bad and good ; a Vine, with fruitful St. Aug. in 
and unfruitful branches ; St. Peter's Sheet 2 let 35 m vm ' 
down from heaven, containing clean and unclean 2T . im - u : 20 • 

' m Catena m 

beasts ; a great House, in which are vessels not Act. Oxon. 
only of gold and silver, but also of wood, some to 177. ,P " 
honour, and some to dishonour 3 . 

b 6 



12 



THE CHURCH AS VISIBLE 



Part I. i Fulgent, de Fide ad Petrum, c. 43. Firmissime tene 
v Aream Dei esse Catholicam Ecclesiam, et intra earn usque 
in finera seculi frumento mixtas paleas contineri, hoc est bonis 
malos Sacramentorum communione misceri. 

2 S. August, contra Faust, lib. xii. 15. Quod cuncta ani- 
malium genera in area clauduntur : sicut omnes gentes quas 
etiam Petro demonstratus discus ille significat, Ecclesia con- 
tinet. Quod et munda et immunda ibi sunt animalia : sicut 
in Ecclesiae Sacramentis et boni et mali versantur. 

3 S. Cyprian, ad Antonian. Ep. lv. p. 112. 

S. Augustin, in S. Joann. Evangel. 61. De Fide et 
Oper. c. v. et in Ps. viii. et lv. et in Trichonii Regulam de 
permixid Ecclesia, t. iii. p. 101, ed. Paris. Contra Faustum, 
viii. p. 386. 

Hooker, V. lxviii. 6. Heresy and many other crimes, 
which wholly sever from God, do sever from the (Visible) 
Church of God in part only. To this, and no other purpose, 
are meant those Parables which our Saviour in the Gospel 
hath concerning mixture of vice with virtue, light with 
darkness, truth with error. 

See below, p. 13, and p. 261, and Pt. iii. ch. iii. 

(f§. What are the moral and religious lessons 
to be learnt from this mixed and imperfect state of 
things ? 

$L We are to consider it as an exercise of our 
Faith. The present mixture ought to make us look 
forward to the time of final separation. The Field 
ought to remind us of the Harvest. We ought to 
carry our thoughts from the earthly Threshing-floor 
to the heavenly Garner ; from the present union 
of the Sheep and Goats to their future severance ; 
from the Net, we should look to the Shore to 
which it is to be one day drawn. This state of 
things is also to teach us other lessons^ with respect 
to our fellow-men, and to the Church. 

<S|. What are these ? 

$L We are to learn from it the duties of bear- 



AND AS INVISIBLE. 



13 



ing and forbearing 1 ; of remembering, that while Chap. II. 
there are many bad men in the Church, who do 1 Kings xix. 
appear, there are many good ones who are not R om . X L 4. 
certainly known as such ; of taking care, that while 
we communicate with sinful men, we do not com- 
municate with them in any sin 2 ; of not disparaging 
or condemning a Church, much less of separa- 
ting 3 ourselves from it, for the errors or vices of 
some of its members or ministers, but of endea- 
vouring to promote its general welfare, and the 
repentance and amendment of erring brethren, by 
our prayers and our example. 

1 S. Aug. iv. 497 (addressing the Donatists). Tolera et 
zizania si triticum es ; tolera paleam si triticum es ; tolera 
pisces malos inter retia si piscis bonus es. Quare ante tempus 
ventilationis avolasti ? Quare ante tempus messis frumenta 
eradicasti tecum ? quare, antequam ad littus venires, retia 
disrupisti ? S. Aug. v. 129. Geme in area ut gaudeas in 
horreo. 

2 S. August. Epist. cv. 16. Quos autem corrigere non 
valemus, etiamsi necessitas cogit pro salute cseterorum ut Dei 
Sacramenta nobiscum communicent, peccatis tamen eorum 
non communicemus, quod non fit nisi consentiendo et favendo. 
Sic enim eos in isto mundo, in quo Ecclesia catholica per 
omnes gentes diffunditur, quern agrum suum Dominus dicit, 
tanquam zizania inter triticum, vel in hac unitatis area, tanquam 
paleam permixtam frumento, vel intra retia verbi et sacra- 
menti tanquam malos pisces cum bonis inclusos, usque ad tempus 
messis aut ventilationis aut littoris toleramus, ne propter illos 
eradicemus et triticum, aut grana nuda ante tempus de area 
separata, non in horreum mittenda purgemus, sed volatilibus 
colligenda projiciamus ; aut disruptis per schismata retibus, 
dum quasi malos pisces cavemus, in mare, perniciosse libertatis 
exeamus. 

3 S. Cyprian, de Unit. Eccles. p. 111. Nemo existimet 
bonos Ecclesia posse discedere. Triticum non rapit ventus ; 
inanes palece tempestate jactantur. S. Cyprian, Epist. liv. 
p. 99. Nam etsi videntur in Ecclesia esse zizania, non 



14 



THE CHURCH AS VISIBLE 



tamen impediri debet aut fides aut caritas nostra, ut, quoniam 
nzania esse in Ecclesia cernimus, ipsi de Ecclesia rece- 
damus. Nobis tantummodo laborandum est ut frumentum 
esse possimus, ut, cum cceperit frumentum Dominicis horreis 
condi, fructum pro opere nostro et labore capiamus. Apos- 
tolus in Epistola sua dicit : In domo autem magna non solum 
vasa sunt aurea, et argentea, sed et lignea, et Jictilia, et qucedam 
quidem Jionorata, qucedam vero inhonorata. Nos operam de- 
mus, et quantum possumus laboremus, ut vas aureum vel 
argenteum simus : ceterum fictilia vasa confringere Domino 
soli concessum est, Cui et virga ferrea data est. 

Idem, Ep. liv. p. 99, and S. Aug. v. p. 131 on the duty 
of prayer for the erring". 

By what name is the Church called, in this 
mixed condition upon earth? 

H. It is called the Visible Church. 
<©. Why is it so called ? 

<H. Because it is a Visible "Congregation of 
faithful" or believing persons, "in which the pure 
Word of God is preached, and the Sacraments are 
duly administered 1 according to Christ's ordi- 
nance, in all those things that of necessity are 
requisite to the same," and which enjoys the right 
use of Ecclesiastical Discipline 2 . 

1 S. Aug. Brev. Coll. 3. Ecclesia est corpus vivum in qua 
est Anima et Corpus : Anima significat interna dona Spiritiis 
Sancti ; Corpus vero externam fidei professionem et sacra- 
mentorum cornmunionem. 

XXXIX Articles, Art. xix. Hooker, III. i. 14. 

2 Homilies, p. 428. (Homily on Whitsunday.) See the 
passage cited below, chap. xiii. p. 118. 

King Edward Vlth's Catechism, 1553. The Marks of this 
Church are, first, pure preaching of the Gospel ; then, brotherly 
love ; thirdly, upright and uncorrupted use of the Lord's 
Sacraments ; last of all, brotherly correction and excom- 
munication, or banishing those out of the Church that will 
not amend their lives. This mark the holy fathers termed 



AND AS INVISIBLE. 



15 



discipline. — See also Certain Conferences between Ridley and Chap. 
Latimer, a.d. 1555, and Hooper's Fifth Sermon on Jonas. * v " 

Hence it appears, that although in her nineteenth Article 
cited above, the Church of England has specified only the two 
marks of Sacraments and the Word of God, yet she does not 
regard them as sufficient of themselves to constitute a visible 
Church, without the additional note of discipline and govern- 
ment, concerning which it may be well to cite the words of 
Cassander on the Augsburgh Confession, Art. vii. Quod 
autem subjicitur, ad veram Ecclesiae unitatem satis esse con- 
sentire de doctrind evangelii et administratione sacramentorum, 
id non satis est ad schismaticos ab Ecclesiae societate segre- 
gandos. Requiritur ad hanc unitatem Ecclesiae praeter doc- 
trines et morum similitudinem etiam nnitas anirnorum in qua 
potissimum spectanda est obedientia quae debetur Ecclesiarum 
Prcefectis, qui inde usque ab Apostolis per successionem 
Ecclesiam Dei gubernandam et verbo vitae pascendam sus- 
ceperunt, qui etsi non semper eadem tide officium suum 
praestiterunt, in illis tamen quae officii sunt obtemperari illis 
necessum est, turn in auditu vercs doctrines, turn in legit'mio usu 
sacramentorum, turn in disciplind et correctione ecclesiasticd. — 
Hanc tertiam notam necessario requiri etiam hujus Confessionis 
(Augustanae) auctor postea agnovit, qui multis in locis, ubi 
de signis Ecclesiae agit, tertio loco addit obedientiam debitam 
ministerio Evangelii seu Catholicae Ecclesiae. 

Grotii Opera, iii. p. 566-7. See also his own adhesion 
to Cassander's remarks on this subject, ibid. p. 617. 
For any other reason ? 

<H. Yes, as distinguished from the Invisible 1 
Church. 

1 S. Hieron. ad Galat. i. p. 120. Noscendum Ecclesiam 
dupliciter dici posse, et earn quae non habeat maculam et 
rugam et vere corpus Christi sit, et earn quae in Christi 
nomine absque plenis perfectisque virtutibus congregetur. 

Archbishop Cranmer, Works, iv. p. 278. 

Bp. Taylor, x. p. 333, ed. 1828. 

Barrow on the Unity of the Church, p. 296. 

What do you mean by the Invisible 
Church ? 



16 



THE CHURCH AS VISIBLE 



Par t i. ^ <g| # I mean the family of God, both in earth and 
Eph. ii. 19. heaven; the city of the living God; the Spouse 
22, 23. of Christy without spot or wrinkle ; the mystical 
John iii 29 Body of Christ, whose members are known to 
Rev. xxi. 2. God, and to God alone, and whose names are 

xix. 7- . . , , 

Eph. v. 27. written in heaven \ 

Eph! iv" 1# 1 Hooker, HI. i. n. 4 — 8. That body consisteth only 
11 — 16. of true Israelites, true sons of Abraham, true servants and 

? i ,iL1 ?^ saints of God. VIII, i. 6. 

John x. 14. 

LukTx!'^ 9 ' ©• You s P eak of the Visible and Invisible 
Church ; are there then two Churches ? 

gl. No : these two terms describe not two 
Churches, but the one Church considered in two 
different states. The Church is visible, in that 
it contains persons existing, only on earth, and 
known to men by certain visible tokens : it is in- 
visible, in that it consists of persons both in heaven 
and earth, from the beginning to the end of the 

Johnx. 14. world, known to God 1 , but not clearly distinguish- 

1 Cor viii 3 a ^ e by men. The Church is visible, as far only 

2 Tim. ii. 19. as it is seen by men ; it is invisible, as it is known 

Matt xx 16 

Rev.'xvii. ' by God. The former contains both bad and 
14- good; the latter consists of good only. In the 

former are wheat and chaff, wheat and tares, 
mixed together; in the latter, wheat alone. The 
one is the Church of the Called, the other of the 
Elect of God only 2 . 

1 S. Augustin in Evangel. Joannis Tract, xii. 12. Novit 
enim Dominus qui sunt Ejus : novit qui permaneant ad coro- 
nam, qui permaneant ad flammam ; novit in area sua triticum, 
novit paleam ; novit segetem, novit zizania. 

S. Augustin, Breviculus Collat. 3. 10. Eadern ipsa una 
et sancta Ecclesia nunc est aliter, tunc autem aliter futura ; 
nunc habet malos mixtos, tunc non est habitura. 

2 Hooker, III. I. 9. For lack of diligent observing the 



AND AS INVISIBLE. 



17 



difference, fir&t, between the Church of God Mystical and the Chap. II. 
Church Visible ; then, between the Visible (Church) sround, ^ v 
and (the same Visible Church) corrupted, sometimes more 
and sometimes less, the oversights are neither few nor light 
that have been committed. 

Bp. Pearson on the Creed, Art. ix. One and the same 
Church, in relation to different times, admitteth or not ad- 
mitteth the permixtion of the wicked, or the imperfection of 
the godly. 

(f§. By what other name is the Church on Eph. vi. 10. 
'earth known? Heb.xii.22. 

It is sometimes called the Church Militant, ^ ••' 9°' 
as existing in a State of Warfare against evil, and 
as distinguished from what it will be in its future 
condition as Triumphant or Glorified. 

<J£. Is there any one single Visible Head of 
the Church on earth ? 

HI. No. Christ is the Head of all Principality Col. ii. 10. 
and Power; He is over all things to the Church, E P h l - 22 - 
which is His spouse, and has no other Head or 
Husband but Christ. He only " that hath the John in. 29. 
Bride is the Bridegroom x " He is the Chief Pastor. J p^' v 4 

1 Theophylact in S. Joan. iii. Ovdels a\\os eVri vvp- Matt, xxiii. 
<pios el prj [xovos 6 Xpio-ros, iravres 8e oi bibaaKovres vvftffi- 
aycoyol elaiv &cnrep 6 npodpopos' ov&els yap aWos dorrjp 
eVrt rcov ayaOwv el prj 6 Kvptos' oi de aAXot Travres /xecrirat 
icai r&v napa. rov Kvpiov 8edopeva>v aya6G>v 8iolkovoi. 

Can you show this further from Scripture ? 

Yes. If Christ had appointed any one Vi- 
sible Head over His Church, it is unaccountable 
that we should find nothing in Scripture concern- 
ing our own duty to this Supreme Head, where 
so much is said of our duty to temporal governors, 
and to our spiritual Guides. But Christ never 
appointed any one Visible Head of the Catholic 
Church, any more than He did One Visible Mon- 



18 



THE CHURCH AS VISIBLE 



, Part l , arch of the whole world ; nor did the Christian 
Church ever hear of any supremacy over itself in 
one man, for six hundred years from the birth of 
Christ 1 ; and when that supremacy began to be 
asserted, it brought with it innumerable calami- 
ties 2 . 

1 Cardinal Cusanus, de Concord. Eccles. ii. 34. Hoc 
(inquit Gregorius) temerarium nomen nullus adhuc Romanus 
Pontifex sibi arripuit. Sed Bonifacius III., qui f'uit secun- 
dus a Gregorio, magna contentione demum a Phoca id obti- 
nuit, ut Roma caput omnium Ecclesiarum diceretur, teste 
Platina in Bonif. III. 

Crakanthorpe, Def. Eccl. Anglic, p. 167. 

Bp. Bull, ii. 242. If a Visible Head were necessary, the 
Church did not exist for the first six centuries after Christ, 
during which that title was never heard of. 

2 Hooker, VIII. m. 6. See note, p. 22. 

Bp. Overall's Convocation Book, pp. 285 — 306. 

Abp. Laud against Fisher, sect. 26. The Church of 
England does not believe there is any necessity to have one 
Pope or Bishop over the whole Christian world ; which, 
were it possible, she cannot think fit. 

Leslie, Letter on an Universal Bishop, xi. Christ ap- 
pointed no universal Bishop over His Church, more than an 
universal monarch over the world. 

See below, Pt. ii. ch. ix. p. 255—259. 

d§. But since the Church is always a Visible 
Society of men, united by visible tokens, (above, 
p. 14,) and since every Society requires a governing 
power for its own preservation, what is the power 
which governs the Visible Church ? 

H. The Church, as a whole, is subject, under 
Christ, to the Laws given her in Holy Scripture, 
and to those laws which (not contrary to Scripture) 
have been enacted by her for herself, and which 
have been generally received and put in use in the 
Church. 



AND AS INVISIBLE. 



19 



But Laws require living Interpreters and Chap. 
Executors : who then have this power in the 
Church ? 

The Bishops of the Churchy especially when 
convened in General and Provincial Councils ; 
each having free spiritual jurisdiction in that 
National Church \ or portion of it, committed to 
his charge. 

1 Bp. Overall's Convoc. Book, ed. Lond. 1690. p. 256. 
We have before laboured to make it manifest, that our 
Saviour Christ is the Creator of the world, and the Govern- 
our of it ; that He hath redeemed and sanctified unto Him- 
self His Church, whereof He is the sole Monarch ; that He 
hath neither appointed any one Emperour under Him to 
govern the whole world, nor any one Priest or Archbishop 
to rule the whole Catholic Church ; that, as in respect of 
Christ, the Creator, all the World is but one Kingdom, where- 
of He is the only King ; so in respect of Christ our Re- 
deemer, all that believe in His name, wheresoever they are 
dispersed, are but one Catholic Church; and that the said 
one Catholic Church is not otherwise visible in this world, 
than is the said one universal kingdom of Christ, the Creator 
of it, viz. by the several and distinct parts of them, as 
by this or that National Church, by this or that temporal 
kingdom. For our Saviour Christ, having made the external 
government of His Catholic Church, suitable to the govern- 
ment of His universal monarchy over all the world, hath, 
by the institution of the Holy Ghost, ordered to be placed 
in every kingdom, Archbishops, Bishops, and inferior Minis- 
ters, to govern the particular Churches therein planted 

as He hath in like manner appointed Kings and Sovereign 
Princes, with their inferior Magistrates of divers sorts, to 
rule and govern His people under Him, in every Kingdom, 
Country, and Sovereign Principality. See also Mason, De 
Ministerio Anglicano, p. 278, 279, 419. 425. Casaubon, de 
Lib. Eccl. c. 11. Epist. p. 179. Barrow, de Pot. Clavium, 
vol. iv. p. 46 — 49. 

Bp. Stillingfleet's Rational Account of the Grounds 
of Protest. Relig. fol. 1665, p. 301—303, on the words of 



20 



THE CHURCH AS VISIBLE 



St. Cyprian, " Episcopatus unus est, cujus a singulis in soli- 
dum pars tenetur." When Cyprian makes the universal 
government of the Church to be but one Episcopal office, and 
that committed in the several parts of it with fall power to 
particular Bishops, can any one be so senseless to imagine 
that he should ever think the government of the Church 
in general to depend upon any one particular Church as chief 
over the rest? And that the former words do really import 
such a full power in particular Bishops, over that part of the 
flock which is committed to them, appears from the true 
import of the phrase in solidum ; a phrase taken out of the 
civil law, where great difference is made between an obli- 
gation in partem and in solidum, and so proportionally be- 
tween a tenure in partem and in solidum : those things 
were held in solidum, which were held in full right and 
power without payment or acknowledgment. And in this 
speech he compares the government of the Church to an 
estate held by several freeholders, in which every one hath 
a full right to that share which belongs to him. Whereas, 
according to the Romish principle, the government of the 
Church is like a manor or lordship, in which the several 
inhabitants hold at the best, but by copy from the Lord, 
and they would fain have it at the will of the Lord too. 

<©. And have the Bishops the power of putting 
these Laws in force ? 

$L Yes, inforo cons cientice, by spiritual censures. 

See note to next question, and below, ch. xiii. xiv. and 
Pt. iii. chaps, v. vi. vii. 

But since the Church, as such, has no 
secular power, how can these laws have any tem- 
poral effects ? 

$L Christ, as Creator, Redeemer, and Governor 
of the world, has delegated to every supreme 
Governing power, in a Christian State, an exter- 
nal superintending, directing, and controlling ju- 
risdiction, with the exercise of which no foreign 
Prelate, Prince, or Potentate, can interfere. This 



AND AS INVISIBLE. 



21 



jurisdiction is what the Emperor Constantine Chap. II. 
called that of an Episcopus ab extra 1 ; and it con- 
sists, not only in maintaining and endowing the 
Church of Christ in its own dominions, but in 
regulating and governing it 2 ; not however after 
any new code of Laws, but of those of God and of 
the Church. And so Christ has provided for the 
maintenance of Unity in the Church, by the dis- 
tinct though concurrent exercise of the spiritual 
and temporal Powers, and not by the commission 
of both or of either of them to the hands of one 
man 3 . 

1 Gerhard, Loci Communes, VI. p. 589. Distinguendum 
inter potestatem Ecclesiasticam internum et externam, quae dis- 
tinctio colligitur ex verbis Constantini apud Euseb. lib. iv. 
de vita Constant, c. 24. Vos Episcopi in Ecclesid, ego extra 
Ecclesiam seu templum Episcopus a Deo constitutus sum ; ilia 
ministris Ecclesise in solidum relinquitur, hsee vero magistra- 
te Christiano communis est : Distinguendum inter e or urn, quce 
ad divinum culium pertinent, administrationem et externam 
eorundem dispositionem ; ilia ministrorum Ecclesiae est ; hsec 
verd magistrates. Minister prsedicat verbum, utitur gladio 
SpirituSj 'et ore pugnat adversus hostes et impios ; magistra- 
tes custodit verbi prsecones et confessores, vibrat g'ladium 
contra hostes Christianae Reipublicse et manu armata eosdem 
oppugnat. Ut ergo oris et manuum ministeria distincta 
manent, licet ad eundem finem, corporis scilicet incolumitatem, 
conspirent, sic Ministerii Ecclesiastici et Magistrates poli- 
tici officia distincta manent, licet ad eundem finem Reipubl. 
sc. Christianas, quae itidem mysticum aliquod corpus consti- 
tuit, salutem, tutelam et incolumitatem utraque sint directa. 

2 Bp. Overall's Convoc. Book, p. 262. Under such a 
form of Ecclesiastical Government the Christian Magistrate 
is become to be, as the chief member of the Church, so the 
chief Governour of it ; to keep as well the said Arch- 
bishops within their bounds and limits, as all the rest of the 
Clergy, and Christians, Bishops, Ministers, and Parishioners, 
that every one, in their several places, may execute and 



22 



DIGNITY AND GLORY 



Part I. discharge their distinct offices and duties which are com- 
v mitted unto them. See also Bp. Beveridge on XXXIX 
Articles, Art. xxxvii. and below, Pt. iii. eh. v. and vi. 

3 Hooker, VIII. m. 5. Dissimilitude in great things 
is such a thing which draweth great inconvenience after 
it. And the way to prevent it is, not as some do ima- 
gine, the yielding up of supreme power over all churches 
into one only pastor 's hands ; but the framing of their govern- 
ment, especially for matter of substance, everywhere accord- 
ing to the rule of one only law, to stand in no less force than 
the law of nations doth, to be received in all kingdoms. 
This shall cause uniformity even under several dominions, 
without those woeful inconveniences whereunto the state of 
Christendom was subject heretofore, through the tyranny 
and oppression of that one universal Nimrod (the Roman 
Pontiff) who alone ruled all. 

And, till the Christian world be driven to enter into the 
peaceable and true consultation about some such kind of 
general law concerning those things of weight and moment 
wherein now we differ, if one Church hath not the same 
order which another hath, let every Church keep as near as 
may be the order it should have, and commend the just defence 
thereof unto God, even as Judah did, when it differed in the 
exercise of religion from that form which Israel followed. 

See further on this subject, below, Pt. ii. ch. ix. toward 
the end. 



CHAPTER III. 

ON THE DIGNITY AND GLORY OF THE CHURCH. 

By whom was the Church founded ? 
a. By Jesus Christ. 

Matt. xvi. ^ what purpose p 

Acts xx. 28. g| j n or der that by it might be known the 

1 Cor. xi. . . J . . 

16. manifold wisdom of God, and that in it, by the 

§?1L21. salvation of men, there might be glory to Him for 
ever. 

<E|. Whence appears the dignity and glory of 
the Christian Church? 



OF THE CHURCH. 



23 



!H. From the titles before mentioned (chap. I.), Chap. hi. 
which bespeak her Unity, Holiness, and Univer- 
sality: from the promises made to her by God, 
that all the Gentiles should come to her light 
that "Kings should be her nursing Fathers, and ^ lx ^'y°- 
Queens her nursing Mothers that ei no weapon 17. ix. 12. 
formed against her should prosper f that " the 
Nation and Kingdom which will not serve her 
should perish and be utterly wasted ; 55 and from 
other expressions by which she is described in 
Holy Writ, so that, therefore, the Psalmist says, 
" Glorious things are spoken of thee, thou City Ps. ixxxvii. 
of God." 3< 

Lowth on Isaiah lxii. 1 — 12, and notes on Hosea ii. 19. 
S. Aug. de Civ. Dei, xvii. 28—35. 

<£}. Mention some of these expressions of Scrip- 

ture ' Rom. xii. 1. 

HI. She is there called the Body and Spouse 1 of ^ CoT . 
Christ, the King's Daughter, the Queen at the 15. x. 17. 
right hand of the Messiah, the Lord's Vineyard, SV.^ix??. 
the Kingdom of Heaven, of God, of Grace, °f**jj 2 j~ 
Light ; the Mountain of the Lord, to which all Micah iv. 
nations shall flow ; the House built on a Rock, E p |' j 2 3. 
the Pillar and Ground of the Truth, the City of ™'^ SQ 
God, the Jerusalem which is above, which is the Ps. xiv. 
Mother of us all. Matt.' xx . 1. 

Is. V 1 

1 Bp. Taylor, Sermon xvii. The Marriage Ring, v. p s ", i XXXi 8. 

p. 254. This is a great mystery, but it is the symbolical and Matt. iv. 17. 

sacramental representation of the greatest mysteries of our ™ *j 19, 

religion. Christ descended from His Father's bosom, and Dan. ii. 44. 

contracted His Divinity with flesh and blood, and married j^ 1 ^ 13 ' 

our nature, and we became a Church, the Spouse of the Matt. xvi. 

Bridegroom, which He cleansed with His blood, and gave p^T"*.??* 

her His Holy Spirit for a dowry, and Heaven for a jointure ; 15 

begetting children unto God by the Gospel. This Spouse Heb. xii. 22. 

Gal. iv. 26. 



24 ON SALVATION ONLY IN THE CHURCH. 



Part I. He hath joined to Himself by an excellent charity ; He feeds 
V v ' her at His own table, and lodges her nigh His own heart ; 

provides for all her necessities, relieves her sorrows, deter- 
mines her doubts, guides her wanderings ; He is become 
her Head, and she as a signet upon His right Hand. Here 
is the eternal conjunction, the indissoluble knot, the exceed- 
ing love of Christ, the obedience of the Spouse, the commu- 
nicating of goods, the uniting of interests, the fruit of mar- 
riage, a celestial generation, a new creature. Sacramentum 
hoc magnum est ; this is the Sacramental mystery, repre- 
sented by the holy rite of Marriage. 

<E|. But do not these latter titles refer to the 
Invisible Church, purified and glorified in heaven ? 

They do indeed specially belong to the 
Churchy as she will be hereafter in a state of bliss ; 
Eph. ii. 6. but they appertain also to the Universal Church 
Col. 1. 12. U p Qn garth, for they describe that which she is in 
tendency, in endeavour, in desire, and in expecta- 
tion *. 

1 Barrow, Discourse concerning the Unity of the Church, 
pp. 296-7, ed. 1683. 



CHAPTER IV. 

ON SALVATION ONLY IN THE CHURCH. 

<©. We have seen that the Visible Church is a 
Society, and since every Society has some essen- 
tial characteristic by which it is distinguished 
from other Societies, what is that by which the 
Church is discerned ? 

$L The profession of the true Religion \ 
1 Hooker, V. lxviii. 6. Of the Visible Church of Christ 
in this present world, we are thus persuaded ; Church is a 
word which art hath devised thereby to sever and distinguish 
that society of men which professeth the true religion from the 
rest which profess it not. 



ON SALVATION ONLY IN THE CHURCH. 25 



<Q. And what is the essential characteristic of Chap, IV. 
this profession of the true Religion ? 

$L It is faith in our Lord Jesus Christ, which 
distinguishes the true Religion from the false; and 
separates the Church from all other societies of 
men, such as Pagans, Jews, Mahometans, Infidels, 
and Apostates \ 

Hence it is that when a name was to be given 
to the members of the Church, to distinguish Acts xi - 2( >- 
them from all other persons, they were called 
Christians. 

1 Hooker, V. lxviii. 6. There have been in the world, 
from the very first foundation thereof, but three religions : 
Paganism, which lived in the blindness of corrupt and de- 
praved nature ; Judaism, embracing the law which reformed 
heathenish impiety, and taught salvation to be looked for 
through one whom God in the last days would send and exalt 
to be Lord of all ; (and Mahometanism, see Bp. Andrewes, 
Catechist. Doctr. p. 35 ;) finally, Christian belief, which yieldeth 
obedience to the Gospel of Jesus Christ, and acknowledgeth 
Him the Saviour whom God did promise .... Seeing, then, 
that the Church is a name which art hath given to professors of 
true religion, religion being a matter partly of contemplation, 
partly of action, we must define the Church, which is a 
religious society, by such differences as do properly explain 
the essence of such things, that is to say, by the object or 
matter whereabout the contemplations and actions of the 
Church are properly conversant. For so all knowledges and 
all virtues are defined. Whereupon because the only object 
which separateth ours from other religions is Jesus Christ, 
and whom none but the Church doth worship, we find that 
accordingly the Apostles do every where distinguish hereby 
the Church from infidels and from Jews, accounting them 
which call upon the name of our Lord Jesus Christ to be 
His Church. 

If we go lower, we shall but add unto this certain casual 
and variable accidents, which are not properly of the being, 
but make only for the happier and betterbe'mg of the Church 

C 



26 ON SALVATION ONLY IN THE CHURCH. 



Part I. of God, either in deed or in men's opinions and conceits. This 
is the error of all popish definitions that hitherto have been 
brought. They define not the Church by that which the 
Church essentially is, but by that wherein they imagine their 
own more perfect than the rest are. Touching- parts of 
eminency and perfection, parts likewise of imperfection and 
defect in the Church of God, they are infinite, their degrees 
and differences no way possible to be drawn unto any certain 
account. There is not the least contention and variance, 
but it blemisheth somewhat the Unity that ought to be in the 
Church of Christ, which notwithstanding may have not only 
without offence or breach of concord her manifold varieties in 
rites and ceremonies of religion, but also her strifes and con- 
tentions many times, and that about matters of no small im- 
portance, yea, her schisms, factions, and such other evils, 
whereunto the body of the Church is subject, sound and 
sick remaining both of the same body, as long as both parts 
retain, by outward profession, that vital substance of truth 
which maketh Christian religion to differ from theirs which 
acknowledge not our Lord Jesus Christ the blessed Saviour 
of mankind, give no credit to His glorious Gospel, and have 
His sacraments, the seals of eternal life, in derision. See also 
Bp. Sanderson, Serm. iii. 26. on 1 Pet. ii. 17. and Serm. 
xv. 15, all who outwardly profess the faith and name of 
Christ are within the pale of the visible Church. 

If we desire to be saved, is it necessary, 
that, if we are able, we should be members of the 
Christian Church ? 

a. it is k 

1 S. Cyprian, Ep. iv. p. 9. Domus Dei una est ; et 
nemini Salus nisi in Ecclesia esse potest. See also S. Aug. 
nr. 1985, 1992, 2027. 

How does this necessity appear ? 
Ps. lxvii. 7. $L From the nature of the case. Christ Himself 
xxxS. 32. having instituted a Society on earth, in which men 
JoeHi X 32 9 " are *° rece ^ ve the means of 1 grace and salvation, 
Eph. iv. ii. and having revealed no other way to this end, they 



ON SALVATION ONLY IN THE CHURCH. 27 



who will not enter into, and continue in, this Society, Chap. IV. 
exclude themselves from participation in the pri- 
vileges of the Gospel. 

1 S. Iren. adv. Hasreses, iii. 40. Spiritus Sancti non sunt 
participes qui non concurrunt ad Ecclesiam, sed semet ipsos 
fraudant a vita. Ubi enim Ecclesia Dei ibi Spiritus Dei. 

<©. Is this statement, concerning God's deal- 
ings with men, confirmed by examples in Holy 
Scripture ? 

$L Yes. Holy Scripture presents us with many 
instances where God appointed certain means 
for men's preservation, and where all were de- 
stroyed who would not avail themselves of those 
means. 

<©. Mention some of these. 

It was necessary to enter and remain in the Gen. vii. 23. 
Ark (which is a type of the Church 1 ) for safety l Pet. iii. 21. 
from the Flood ; it was necessary to have the 
door-post 2 sprinkled with blood, and that no one Exod. xii. 7. 
should go out of the doors 2 in order to be safe f^fl is 
from the sword of the destroying Angel ; and it 19 - 
was necessary for the members of the family of 
Rahab 3 to abide in her house, if they wished to 
escape death. 

1 Tertullian, de Baptism. 8. Ecclesia est Area figurata : 
v. de Idol, ad fin. S. Cyprian, Ep. Ixix. p. 181. et Ep. 
lxxiv. p. 198. S. Hieron. ad Esa. xi. Quod Area in Diluvio 
hoc Ecclesia prsestat in Mundo. S. Aug. iv. p. 1315. — De 
Civ. D. xv. 27. Procul dubio Area Noe figura est peregri- 
nantis in hoc seculo Ecclesise, quae fit salva per lignum in 
quo pependit Christus. See above, p. 10. 

Hooker, V. lxviii. 6. The privilege of the visible Church 
is to be herein like the ark of Noah ; that for any thing we 
know to the contrary, all without it are lost sheep. 

2 S. Cyprian, de Unit. Eccles. p. 110. Sacramentum 

c 2 



28 ON SALVATION ONLY IN THE CHURCH. 



Part I. Paschas in Exodi lege nihil aliud continet quam ut agnus qui 
' * ' in figura Christi occiditur in domo una edatur. Nec alia ulla 
credentibus praeter unam Ecclesiam doraus. — Vid. et p. 182. 

3 S. Iren. i. 3. Origen, in lib. Jesu Naue, Horn. iv. 
Extra hanc domum, id est, extra Ecclesiam, nemo salvatur. 

S. Cyprian, Ep. 69. Rahab typum portabat Ecclesiae, cui 
dicitur, Omnis, qui exierit domus tuae foras, reus sibi erit. — 
Quo sacramento declaratur, in unam domum solam, hoc est, 
in Ecclesiam, victuros colligi oportere. 

Bp. Pearson on the Creed, Art. ix. As none were saved 
from the deluge but such as were within the Ark of Noah, 
framed for their reception by the command of God ; as none 
of the first-born of Egypt lived but such as were within 
those habitations, whose door-posts were sprinkled with 
blood by the appointment of God for their preservation ; as 
none of the inhabitants of Jericho could escape but such as 
were within the house of Rahab, for whose protection a 
covenant was made : so none shall ever escape the eternal 
wrath of God which belong not to the Church of God. These 
are the vessels of the Tabernacle, carried up and down, at 
last to be translated into and fixed in the Temple. 

What do we learn from these examples ? 
We are taught by analogy, that, since God 
has appointed the Church to be the dispenser of 
the means of pardon, grace, and salvation to men, 
we cannot hope to escape death or inherit life, if 
we will not belong to it ; that is, if we do not 
enter in, and abide in it. 

<E|. Does it appear directly from Holy Scripture 
that there is no sure way to salvation but in the 
Church ? 

H. Yes. The Church is called in Holy Scrip- 
Coi. i. 18. ture the Body of Christ : and while it is said in 
Scripture, that the Lord added to the Church 
such as were being saved (tovq aajZo/uivovg), and 
Acts ii. 47. that Christ is the Saviour of His Body 1 (aw/ma) 



ON SALVATION ONLY IN THE CHURCH. 29 



the Church 2 , salvation is no where promised to Chap, it, 
those who are not members of that Body 3 . 

1 Eph. v. 23. 2a>rrjp TOY acofxaros (where the connexion 
of the Greek words crapa and aa>^a> is made use of by the 
Apostle). Col. i. 18. avros eVn K€(j)aXrj TOY crco/xaro?, rrjs 
'EKKXrjo-Lct?. Hence ot o-coCo/xevoi (Acts ii. 47) are the incor- 
porated into Christ's o-co/xa or Body, the Church, and thus 
placed in a state of salvation. 

2 S. Augustin. in S. Joann. Evan. Tract, xxvi. 13. Vis 
vivere de Spiritu Christi ? In Corpore esto Christi. 

3 Bp. Pearson on the Creed, Art. ix. Christ never ap- 
pointed two ways to heaven, nor did He build a Church to 
save some, and make another institution for other men's 
salvation. 

Bp. Taylor on Repentance, vol. ix. p. 258. There is, in 
ordinary, no way to heaven but by serving God in the way 
which He hath commanded us by His Son ; that is, in the 
way of the Church, which is His Body, of which He is the 
Prince and Head. 

But may there not be more than one Church 
in which salvation is offered ? 

$L No : the Church is Una, Universa, and Unica 1 ; 
United, Universal, and One only. Christ is the i ^or. xi. 3. 
Head of every man, says St. Paul. As one Head 1 p ] | 7 ' 
He has but one spiritual Body ; and this Body, as 24. ii. 19. 
the Apostle tells us, is the Church, and no one can rJ— 25. 
"hold the Head" who is not in this Body. Further; 
the Church is called in Scripture the fulness of 
Him who filleth all in all. This universal fulness Eph. i. 23. 
admits of no other fulness. Again ; the Church is 
the Spouse of Christ, united for ever to Him, Who i s . lxii. 5. 
loved her and gave Himself for her, and Who has Eph. v. 
no other or second Spouse besides that which He ||~ 27 ' 30 * 
has sanctified and cleansed with water and the 
word, that He might "present the 2 Church glorious 
to Himself, not having spot or wrinkle or any 
c 3 



30 ON SALVATION ONLY IN THE CHURCH. 



Part i. such thing/ 5 She is the one Spouse of one Hus- 
2Cor.xi. 2. band 3 . There is one Fold and one Shepherd; 

Epb?iv I 6 ' " ° ne Lord > one Faith ; one Ba ptism f and thus 
the Church is One for us men and for our 
Salvation *. 

1 S. Ambrose, Hexaem. iii. 1. Non multce Congregationes 
sunt ; sed una est Congregatio, una Ecclesia. 

2 Eph. v. 27. Iva TrapauT-qcrrj iavrS evdo^ov THN eic- 
Kkqalav. The force of the article in the original (expressive 
of the oneness of the Church) is to be observed. 

3 S. Firmilian ap. Cyprian, p. 224. Neque enim multce 
Sponsas Christi ; una est, quae est Ecclesia Catholica, quae 
sola generat Dei filios. 

2 Cor. xi. 2. rjppoadprjv vpds iv\ dv8p\ TtapOevov dyvr)v' 
(pofiovpai de prjiroTe, cos 6 ocpis Euaf e^-qnaTrjaev iv rfj 
Travovpyia avrov, ovras cpdapfj to, vorjpara vpcov dno Trjs 
cnrkoTTjTos Trjs els tov Xp larov. 

4 Clemens Alexandrin. Strom, vii. 17. 'Ek tg>v elp-q- 
p.evoov (pavepov oipat yeyevr)o~8ai pLav eivai tt)v aXrjdrj 
'EkkXijo - Lav rr)v too ovtl dpxalav, els rjv oi Kara irpoOeaiv 
bLitaioi iyKaraXeyovrai' ivos yap ovros tov Qeov Ka\ ivos 
tov JLvpLov, Sia tovto Kai to aKpoos Ttptov Kara povooaiv 
iiraiveiTai, pLprjpa ov dpxys Trjs pias. — Kai r) i^oxv Trjs 'E/c/cX?;- 
crtas Kaddnep r) dp^r) Trjs avcrTaaeoos Kara Tr)v povdda £o~t\v 
TrdvTa ra aAXa vtt e p(3d\Xov era Ka\ p.t)dev e^ovcra 
opoiov r) \o~ov eavTjj. 

S. Cyprian, Ep. lxxiv. p. 216. Fell. Deus unus et Chris- 
tus unus, et una Spes et Fides una, et una Ecclesia. See 
ibid. p. 83. Sacerdotium novum fieri praeter unum altare 
et unum Sacerdotium non potest. S. Cvprian, Ep. Ixix. 
p. 181, ed. Fell. Quod autem Ecclesia una sit declarat in 
Cantico Canticorum Spiritus Sanctus, ex persona Christi 
dicens, Una est Columba Mea. De Unit. Eccl. p. 119. 

S. Optatus, i. 7. Praeter unam Eeclesiam altera non est. 

S. Hieron. Esa. xix. Cuncta altaria quae contra Ecclesiae 
eriguntur altare, sciamus esse non Domini. 

S. Augustin, Serm. exxv. Quia unica est Ecclesia, per 
totum orbem unitas salvatur. Ab imitate ergo noli recedere, 
si non vis esse immunis a salute. 



ON SALVATION ONLY IN THE CHURCH. 31 



Bp. Pearson on the Creed, Art. ix. Except a man be of Chap. IV. 



the Catholic Church, he can be of none. For being the ' 
Church which is truly Catholic containeth within it all 
which are truly Churches, whosoever is not of the Catholic 
Church cannot be of the true Church. Whatsover Church 
pretendeth to a new beginning, pretendeth at the same time 
to a new Churchdome ; and whatsoever is so new, is none. 

<5|. What other evidence have we of this truth 
from Holy Scripture ? 

SH. The Church was prefigured by Eve, " the 
Mother of all living and. as there is no wav of Gen - iiL 20 - 
being naturally born, as men, but by descent from 
Adam and Eve, so is there no way of being 
spiritually born as Christian men. but from Christ 
and the Church \ As Adam was united to 
Eve, so is Christ, "the second Adam/' to his iCor.xv.47. 
Church, and no one belongs to Christ who does Rev " XXL 2l 
not belong to Christ's Church. 6i Christianus 
non est qui in Christi Ecclesia non est V 5 Matt. xix. 6. 
What God hath joined together, let not man 
put asunder. 

1 Origen, ap. Routh, Rel. Sacr. iii. 265. S. Methodius, 
Conviv. Virg. iii. 8. Galland. Bibl. P. P. iii. p. 688. 

S. Hieron. ad Ephes. c. v. Quomodo de Adam et uxore 
ejus omne hominum nascitur genus, sic de Christo et Eccle- 
sia omnis credentium multitudo generata est. S. Chrysost. 
in Ephes. c. v. p. 864, Savil. S. Ambros. in S. Luc. iii. 22. 
Adam novissimus Christus est : Costa Christi vita Ecclesiae. 
Hasc est Eva mater omnium viventium. S. Aug. Serm. xxii. 
Parentes qui nos genuerunt ad mortem, Adam et Eva ; 
parentes qui nos genuerunt ad vitam, Christus et Ecclesia. 
Vide et t. iv. p. 498, et Tractat. in S. Joh. xi. et c. Faustum, 
xiii. 8. S. Aug. in S. Joann. Tract, ix. Dormit Adam ut 
fiat Eva ; moritur Christus ut fiat Ecclesia. Dormienti Adas 
fit Eva de latere ; mortuo Christo lancea percutitur latus 
ut profluant sacramenta quibus formetur Ecclesia. 

Hooker, V. lvi. 7. The Church is in Christ, as Eve was 



c 4 



32 ON SALVATION ONLY IN THE CHURCH. 



Part I. in Adam. Yea by grace we are in Christ and in His Church, 
* v ' as by nature we are in our first parents. God made Eve 
out of Adam. And His Church He framed out of the 
very flesh, the very wounded and bleeding side, of the Son 
of Man. His body crucified and His blood shed for the life 
of the world, are the true elements of that heavenly being 
which maketh us such as Himself is of whom we come. See 
also Cudworth's Works, Tom. ii. 

Bp. Beveridge on Article xxv. ii. p. 210. 

2 S. Cyprian, ad Anton, p. 112. 

What was the judgment of the primitive 
Church upon this point ? 

fl. It declared in its creeds 1 i that the means of 
grace and salvation could only be obtained in the 
vi? vif.'vh?' Church ; that remission of sins could only be had 
xiii.xiv.xv. there ; that the Sacrament of the Eucharist 2 , the 
graces of the Spirit 3 , and the Word of God 4 3 pure 
and incorrupt, could be received only in the 
Church ; that Prayer could only be offered up 
acceptably to God, and that Benediction could 
only be received, in Communion with the Church 
of Christ 5 . In the words of St. Jerome 6 , " Qui 
matrem Ecclesiam contempserit, morte morie- 
tmv" And in those of St. Augustine, " Sanctus 
mons Dei sancta Ecclesia ejus; qui non ei com- 
municant, non exaudiuntur ad vitam aeternam." 
And of St. Ambrose 7 , "Ecclesia est Corpus Chris- 
ti : et ille negat Christum, qui non omnia, quae 
Christi sunt, confitetur And of St. Augustine 6 
again, "Ecclesia Catholica sola corpus est Christi, 
cujus Ille Caput est et Salvator corporis sui. 
Extra hoc corpus neminem vivificat Spiritus Sanc- 
tus." "Nulla salus, nisi in Ecclesia" was the 
concurrent language of all Christian antiquity; and 
in the words of St. Cyprian 8 , and of St. Augus- 



ON SALVATION ONLY IN THE CHURCH. 33 



tine °, " Nemo potest habere Deum Patrem, qui non Chap. iv. 
habet Ecclesiam Matrem." v " " 

1 S. Cyprian, ad Magn. Credis remissionem peccatorum 
et vitam seternam per sanctam Ecclesiam. 

S. Aug. Enchir. vi. p. 379. Extra Ecclesiam non remit- 
tuntur peccata : ipsa nam proprie Spiritus Sancti pignus 
accepit sine quo non remittuntur peccata. 

See Kettlewell on the Creed, pt. ii. chaps, vi. and vii. 
pp. 323—335, ed. 1713. 

2 S. Ignat. ad Ephes. v. iav prj tis r) evros tov dvaiao-Tt]- 
piov, vcrTepelTai tov aprov rod Qeov. Cf. ad Trail, c. vii. 

3 S. Iren. iii. 40. Spiritus non sunt participes qui non 
concurrunt ad Ecclesiam ; qui non participant eum neque a 
mammillis Matris nutriuntur in Vitam, neque percipiunt de 
Corpore Christi procedentem nitidissimum fontem, sed effo- 
diunt sibi lacus detritos de fossis terrenis, et de cceno putri- 
dam bibunt aquam, effugientes fidem Ecclesiae — nunquam 
scientiam stabilem habentes, non fundati super unam Petram 
sed super arenam. 

4 S. Iren. iii. 4. Non oportet apud alios quserere Veri- 
tatem, quam facile est ab Ecclesia sumere, cum Apostoli 
quasi in depositorium dives plenissime in earn contulerint 
omnia quae sint Veritatis, uti omnis quicunque velit sumat 
ab ea potum vitas. Hsec est vitas introitus. Omnes autem 
reliqui fures sunt et latrones. 

5 S. Prosper Aquit. in Psalm cxlvii. 13. Benedixit jfilios 
in te. Extra Jerusalem nulla benedictio est : quia non sanc- 
tificatur nisi qui Ecclesiae qua? est Christi corpus unitur. 

6 S. Hieron. in Mich. vii. i. S. Augustin. iv. p. 520. vi. 
p. 976. in S. Joann. 118, c. Lit. Petil. c. 38. 

7 S. Ambrose in S. Luc. iv. c. 9. S. Cyprian, p. 96, ed. 
Fell. Cum Apostolus (Eph. v. 31) Christi pariter atque 
Ecclesiae unitatem individuis nexibus cohaerentem sancta sua 
voce testatur, quomodo potest esse cum Christo qui cum 
sponsa Christi et in Ejus Ecclesia non est? 

8 S. Cyprian, p. 109. p. 119, ed. Fell. 

Bp. Andre wes, Sermon on Matt. vi. 17. This is sure : 
* No man hath God to his Father, that hath not the Church for 
his mother ; and that once or twice in the Proverbs order is 

c 5 



34 ON SALVATION ONLY IN THE CHURCH. 



Part I. taken, as to " keep the precepts of our Father, so not to set 
light by the laws of our Mother." Ira Patris and dolor matris 
are tog-ether in one verse ; " he that grieves her, angers 
Him." 

<3. You say that there is no salvation but in 
the Church, and that the Church is distinguished 
from all other Societies by Faith in our Lord 
Jesus Christy do you hereby intend to say that all 
who were born before the coming of Christ, and 
all who since His Incarnation have remained in 
ignorance of HinL, are excluded from all hope of 
salvation ? 

HI. No : certainly not. The Church consists of 
the covenanted People of God in all countries and 
ages, whether before or after the coming of Christ: 
and the object of its Faith has ever been one and 
Johnviii. the same, Jesus Christ. The members of the 
l 6 Cor. x. Church before His coming believed in Him to 
2Coriv ]3 come > we b eneve in Him having come. The sea- 
Heb. xi. sons of the Church are changed, but her faith is 
unchanged and unchangeable l , and we doubt not 
that by that faith men have been saved in every 
age and country of the world. 

1 S. Aug. Tract, in Joann. xlv.iii. p. 2131. Ante adventum 
Domini Nostri Jesu Christi, quo humilis venit in carne, prae- 
cesserunt justi, sic in eum credentes venturum, quomodo nos 
credimus in eum qui venit. Tempora variata sunt, now fides. 
Diversis quidem temporibus sed per unum fidei ostium vi- 
demus ingressos. See also S. Aug. ii. pp. 415. 420, and 
above, pp. 5, 6, and p. 16. S. Iren. iv. 13 — 24. Bp. Barlow's 
Remains, 582—592. XXXIX Articles. Art. vii. Both 
in the Old and New Testament everlasting life is offered to 
mankind by Christ. 

<©. But what then do you say of those who 
remain in entire ignorance of Christ ? 



7—35. 



ON SALVATION ONLY IN THE CHURCH. 35 



I do not venture to say any thing, except Chap. IV. 
that man's responsibilities vary with his privileges, Lukexii. 48. 
and that Christ's merits and mercy are infinite 
and that they are in God's hands and not in ours. 
Our duty here, is to adore in silence the depth of 
the riches of the wisdom and knowledge of God, 
and to discharge those practical duties which the 
consideration of their case forces upon us. 

1 Barrow, Sermons on Universal Redemption, iii. p. 464. 
Bp. Butler, Analogy, Pt. ii. chap. m. "Every man will 
be dealt equitably with." Cp. Macknight and Whitby on 
Rom. ii. 14, and Eph. ii. 3. 

<£J. What are these ? 

H. First, the duty of thankfulness to God, that 
" He hath called us with a Holy calling to His 2 Tim. i. 9. 
kingdom and glory," by admitting us into Cove- J 2 ThesS - u * 
nant with Himself in Jesus Christ; next, since it 
is revealed unto us in Scripture, that 1 ec no one Jolm xiv. 6. 
cometh unto Him but by Christ, Who is the Way, 
the Truth, and the Life.and that there is none other Acts iv. 12. 
Name given under heaven whereby men may be 
saved," we are bound to commiserate the condi- 
tion of those who have not been admitted into 
this covenant; and, thirdly, to pray 2 God for them, 
and to do all in our power to promote the cause of 
Christian Missions, in order that all the nations of 
the world may be brought within the pale of the 
Church, and become one fold, under one Shepherd 
Jesus Christ. 

1 Casaubon, Exerc. Baron, p. 3. Credendum sane, etiam 
ante natum e B. Virgine Dominum, alios quoque salutis factos 
esse participes, ]jaucos, qui vel apparent in Scripturis, vel in 
genere humane latent, ut ait B. Augustinus in Epistola 99, ad 
Euodium Episcopum ; sed illud quoque simul credendum, 

c 6 



36 



ON ERRORS 



Part I. neminem ulla unquara setate ad spiritalem Jerusalem per- 
' tinuisse, nisi cui divinitus revelatus fuerit unus Mediator Dei 
et hominum, homo Christus Jesus ; qui venturus in came, sic 
aniiquis Sanctis prcenuntiabatur, quemadmodum, nobis venisse 
nuntiatus est, ait idem Augustinus, de Civit. Dei.lib.xvm. cap. 
xlvii., et in Epistola 28, ad Hieronymum, verba illius sunt : 
Certus sum, non esse animam ullam in genere humano cui non 
sit necessarius ad liberationem Mediator Dei et hominum, homo 
Christus Jesus. 

XXXIX Articles. Art. xviii. Of obtaining eternal sal- 
vation only by the name of Christ. They also are to be had 
accursed, that presume to say, that every man shall be saved 
by the law or sect which he professeth, so that he be diligent 
to frame his life according to that law, and the light of nature. 
For holy Scripture doth set out unto us only the name of 
Jesus Christ, whereby men must be saved. 

2 Leo Magnus, ed. Lugduni, 1700, torn. i. pp. 8, 9. De 
Vocat. omn. Gent. lib. i. cap. xii. Supplicat ubique Ecclesia 
Deo non solum pro Sanctis et in Christo jam regeneratis, sed 
etiam pro omnibus infidelibus et inimicis crucis Christi, pro 
omnibus idolorum cultoribus, pro omnibus qui Christum in 
membris ipsius persequuntur, pro Judteis quorum caecitati 
lumen Evangelii non refulget, pro haereticis et schismaticis 
qui ab unitate fidei et charitatis alieni sunt. Quid autem pro 
istis petit, nisi ut relictis erroribus suis convertantur ad 
Deum, accipiant fidem, accipiant charitatem, et de ignorantiae 
tenebris liberati, in agnitionem veniant veritatis ? 

See the Third Collect for Good Friday in the Book of 
Common Prayer. 



CHAPTER V. 

ON ERRORS IN THE CHURCH. 

<®. Can the Church fail? 

<H. No. Particular Churches may fail 1 , but 
the entire Catholic Church cannot ; for it is 
Christ's Body ; and He has promised that " the 
gates of hell shall not prevail against it/ 5 and 



Rev. ii. 5. 
Matt. xvi. 
18. 

Ib. xxviii. 
20. 



IN THE CHURCH. 



37 



that He will be with it "alway, even unto the end , Chap v - , 
of the world/ 5 The Church is subject to vicissi- Luk e xviii. 
tudes, but cannot be destroyed; its Light 2 may 2 Thess.ii. 3. 
wane, but shall neVer be extinct. The seven- i> peT ii^ 1 ' 
branched Candlestick of the Universal Church will ^ ev - * iL 8 4 - 
always stand, though any one of its branches may 
be removed from its socket, and another branch 
planted in its room. 

1 Abp. Bramhall, i. 43. There is a vast difference be- 
tween the Catholic Church, and a patriarchal one. The 
Catholic Church can never fail ; any patriarchal Church 
may. 

2 S. Ambros. Hexaem. iv. 2, and iv. 8. Ecclesia sicut 
Luna defectus habet et ortus frequentes, sed defectibus suis 
crevit. S. Aug. Ep. 48, ad Vincent. Ecclesia aliquando ob- 
scuratur et tanquam obnubilatur scandalorum multitudine. 

<®. Can the Church err ? 

The Invisible Church, or company of God^s 
elect People, is safe from error ; and the entire fpet*'. 5^' 
visible Church cannot err; but it may be so much Mattxxiv. 
affected by the depraved lives, corrupt tenets, or 2 Tim. hi. 1. 
violent passions of many of its members, that its 
true voice may at times falter or be suppressed 1 ; 
and though there will be always truth in it by rea- 
son of Christ's perpetual presence in the Church, 
and as it is " the pillar and ground of the truth," f > ?;. xlv !:. 5 - 

1 L lim. 111. 

yet that truth will be more or less generally and 15. 
publicly apparent at different times. Obad" 17?' 

1 S. Aug. lib. ii. c. 3. de Bapt. c. Donat. Provincialia 
Concilia emendari posse per Plenaria, et Plenaria priora per 
posteriora. Field, On the Church, iv. c. 5. Crakanthorpe, 
Vind. Eccles. Anglican, p. 19. Bp. Pearson on the Creed, 
Art. ix. p. 343. (ed. 1715.) 

Can you show this from Scripture ? 

Yes. Christ Himself has spoken of a time 



38 



ON ERRORS 



Part I. when Iniquity will abound and Charity will wax 
Luke xviii. cold, and the Faith will be hard to find 1 . He 
Mattx^v. nas sa ^ tnat as it was m the days of Noah and of 
3' &c -.. . Lot, so will it be at his Sectmd Coming, the cir- 

Gen.vn. xix. ' . * 

1 Tim. iv. l. cumstances of which were prefigured by the 
2Thess. u. ca j_ am ities suffered at the taking of Jerusalem. 
\$— 21 ®k -P au ^ nas spoken in like manner of " perilous 
times 93 for the Church. Though there will be 
always grain in the threshing-floor of the Church, 
yet the chaff may sometimes nearly hide it ; 
though wheat will be ever in the field, yet it may 
sometimes be almost choked with tares. There- 
fore, though the Universal Church cannot err, yet 
any particular, and even the representative, Church 
(i. e. the Church as represented by Councils) may 
err 2 . 

1 S. Hieron. in cap. 2. Sophon. Veruntamen veniens 
Filius hominis, putas, inveniet Fidem supra terram ? Non 
mirabitur de externa Ecclesise vastitate, quod regnante Anti- 
christo redigenda sit in solitudinem ? S. Ambrose in S. Luc. 
xxi. 25. 

S. Aug. de Civ. Dei. xx. 8. Antichristi tempore Diabolus 
solvendus ; et proinde gravior erit ilia persecutio, quanto 
crudelius potest ssevire solutus quam ligatus. Idem, Tract, 
in S. Joann. xxv. p. 1966. 

' 2 XXXIX Articles. Art. xxi. General Councils may 
err. 

Art. xix. As the Church of Jerusalem, Alexandria, and 
Antioch have erred, so also the Church of Rome has erred, 
not only in their living and manner of ceremonies, but also 
in matters of faith. Abp. Laud against Fisher, p. 114, sect. 
22 ; p. 134, sect. 25 ; and p. 185, sect. 31— 33. ed. Oxf. 1839. 
Bp. Beveridge on xixth and xxist articles. 

But if the representative Church may err, 
what is the use of QEcumenical or General 



IN THE CHURCH. 



39 



Councils in which the Universal Church is repre- t Ch ^ p - y \ 
sented ? 

Very great : first, though the representative 
Church may err 1 , yet it is not to be presumed that 
it will err, but that it will not ; and we know that Above,p.l9. 
such Councils are of Apostolic institution, and Below, Pt. 

7 t • i i . n. ch. ix. at 

nave been eminently serviceable tor the main- end. 
tenance of truth, and suppression of error 2 ; and 
though, a priori, it be admitted that they may err, 
yet a posteriori, it is to be believed that they have 
not erred in whatever, having been decreed by them, 
has been universally received in the Church, as, 
for example, the doctrinal canons of the first four 
General Councils ; and though it should be 
thought that they are in error, yet, until the error 
be plainly shown to be against Scripture 3 , private 
opinions are to give way to Public Authority, for 
the sake of peace and for the end or avoidance 
of strife 4 . Though the Church may err, it does 
not follow that she is not to be obeyed ; for mater 
errans mater est. In controverted points, we 
must stand by the determination of the Church, 
(unless, as has been said, it is clearly against Scrip- 
ture,) for the sake of the preservation of her Peace 
and Unity, which is of the very essence of 
Christianity. 

1 XXXIX Articles. Art. xxi. 

2 See Hooker, V. liv. 10, on the eminent services of the 
First Four General Councils. 

3 S. Athanas. de Synod, c. 6, rj ypacprj naaaiv avvobav 
Kpeirrcov. 

S. Hieron. in Epist. Galat. Spiritus Sancti doctrina est, 
quae canonicis literis est prodita, contra quam si quid statuant 
Concilia, nefas duco. 

4 Hooker, II. vii. 5. For it to have been deceived is not 



40 



ON ERRORS 



Par t I. ^ impossible. See his Preface, ch. vi. 3. Ye will perhaps 
make answer, that being persuaded already as touching the 
truth of your cause, ye are not to hearken unto any sen- 
tence ; no, not though angels should define otherwise, as the 
blessed Apostle's own example teacheth. Again, that men, 

al. i. 8. y ea ^ Councils may err ; and that, unless the judgment given 
do satisfy your minds, unless it be such as ye can by no fur- 
ther argument oppugn ; in a word, unless you perceive and 
acknowledge it yourselves consonant with God's Word; to 
stand unto it, not allowing it, were to sin against your own 
consciences. 

But consider, I beseech you, first as touching the Apostle, 
how that, wherein he was so resolute and peremptory, our 
Lord Jesus Christ made manifest unto him, even by intuitive 
revelation, wherein there was no possibility of error. That 
which you are persuaded of, ye have it no otherwise than by 
your own only probable collection ; and therefore such bold 
asseverations as in him were admirable, should in your 
mouths but argue rashness. 

Neither wish we that men should do any thing which in 
their hearts they are persuaded they ought not to do, but 
this persuasion ought (we say) to be fully settled in their 
hearts, that in litigious and controverted causes of such 
quality, the will of God is to have them do whatsoever the 
sentence of judicial and final decision shall determine ; yea, 
though it seem in their private opinion to swerve utterly 
from that which is right : as, no doubt, many times the 
sentence amongst the Jews did seem unto one part or other 
contending, and yet in this case God did then allow them to 
do that which in their private judgment it seemed, yea, and 
perhaps truly seemed, that the law did disallow. For if God 
be not the Author of confusion, but of peace, then can He 
not be the Author of our refusal, but of our contentment to 
stand upon some definitive sentence ; without which almost 
impossible it is that either we should avoid confusion, or 
ever hope to attain peace. To small purpose had the 
Council of Jerusalem been assembled, if once their deter- 
mination being set down, men might afterwards have de- 
fended their former opinions. When, therefore, they had 



IN THE CHURCH. 



41 



given their definitive sentence, all controversy was at an Chap. V.^ 
end. Things were disputed before they came to be deter- 
mined ; men afterwards were not to dispute any longer, but 
to obey. The sentence of judgment finished their strife, 
which their disputes before judgment could not do. This 
was ground sufficient for any reasonable man's conscience to 
build the duty of obedience upon, whatsoever his own opinions 
were as touching the matter before in question. So full of 
wilfulness and self-liking is our nature, that without some 
definitive sentence, which being given may stand, and a 
necessity of silence on both sides afterward imposed, small 
hope there is that strifes thus far prosecuted will in short 
time quietly end. 

Archbishop Laud against Fisher, sects. 32 and 33, p. 216. 
The Church is never more cunningly abused than when 
men out of this truth that she may err [when represented in 
a Council called General] infer this falsehood, that she is not 
to be obeyed. It will never follow, she may err, therefore 
she may not govern. 

d^. In what respects may individuals in a Church 
err as well as entire national Churches ? 

Principally by Heresies or by Schisms. 
<[§. What is the meaning of the word Heresy ? 
It comes from the Greek, aipemg, a choice \ 
and it means an arbitrary adoption, in matters of 
faith, of opinions at variance with the doctrines Rom. xvi. 
delivered by Christ and His Apostles, and received 2 7 Thess. iii. 
from them by the Catholic Church. J 14. 

J 2 John 10. 

1 Tertullian, Praescript. Hseret. 6. Sed et in omni 
psene epistola Paulus Apostolus de adulterinis doctrinis 
f'ugiendis inculcans, hcereses taxat, quarum opera sunt adulterae 
doctrinae ; Hcereses dictse Grcecd voce ex interpretatione elec- 
tionis, qua quis sive ad instituendas sive ad suscipiendas eas 
utitur. Ideo et sibi damnatum dixit hcsreticum, quia et in quo 
damnatur, sibi elegit. Nobis vero nihil ex nostro arbitrio 
inducere licet, sed nec eligere quod aliquis de arbitrio suo 
induxerit. Apostolos Domini habemus auctores, qui necipsi 
quicquam ex suo arbitrio, quod inducerent, elegerunt, sed 



42 



ON ERRORS 



Part I. acceptam a Christo disciplinam fideliter nationibus adsignave- 
v ' runt. Itaque etiamsi Angelus de coelis aliter evangelizaret, 
anathema diceretur a nobis. 

S. Hieron. in Epist. ad Titum, c. 3. Hceresis Greece ab 
electione venit, quod scilicet unusquisque id sibi eligat quod 
ei melius videatur. 

<©. Is every one who holds an error in religion 

to be called a Heretic? 
Lukexii. No. Error, which is neither voluntarily 

James iv 17 a dopted, nor pertinaciously defended, does not, — 
Jude 22. but error 1 , willingly adopted, publicly avowed, 

and obstinately maintained, does, — make a man a 

Heretic. 

1 S. Aug. Ep. 43. torn. ii. p. 131. Qui sententiam suam 
quamvis falsam atque perversam nulla pertinaci animositate 
defendunt, praesertim quam non audacia. prassumptionis suae 
pepererunt, sed a seductis atque in errorem lapsis parentibus 
acceperunt, quaerunt autem cauta solicitudine veritatera, 
corrigi parati cum invenerint, nequaquam sunt inter hcereticos 
deputandi. 

S. Aug. de Civ. D. xviii. 51. Qui in Ecclesia morbidum 
aliquid pravumque sapiunt, resistunt contumaciter, suaque 
pestifera et mortifera dogmata emendare nolunt, sed defen- 
sare persUtunt, bseretici fiunt. 

Archbishop Bramhall, i. p. 110, ed. Oxf. 

Reformat. Legum, p. 8. 

Hooker, V. lxii. 6. St. Cyprian, in the matter of heretical 
baptism, was "in error, but not in heresy." 

Bp. Taylor. Liberty of Prophesying, cap. i. ii. 

<[^. In what consists the sin of Heresy ? 
1 Cor. iv. 6. In that they who are guilty of it, proudly 

presume to be wise concerning the things of God 
above what is written, and to obtain salvation 
from Him on terms invented by themselves \ 

1 Tertullian, Praescrip. Haeret. c. 6. Nobis nihil ex 
nostro arbitrio inducere licet. — c. 11. Regula a Christo insti- 



IN THE CHURCH. 



43 



tuta nullas habet apud nos quaestiones nisi quag Haereses in- Chap. V. 
ferunt. — c. 8. Nobis curiositate non opus est post Christum ^ v ' 
Jesum, nec inquisitione post Evangeliura. 

<©. What is the language of Scripture concern- 
ing Heresy? 

SR. Heresy is a corruption of that purity which 
is the characteristic of Christus Church, who is 
described in Scripture as a chaste Virgin \ St. 2 Cor. xi. 2. 
Peter speaks of C£ false teachers bringing in privily 2 Pet. ii. 1. 
damnable heresies." St. Paul compares them to 2 Tim. Hi. 8. 
the magicians of Egypt who resisted Moses, and 
says, " Though we, or an Angel from heaven, Gal. i. 8. 
preach any other Gospel unto you than that 
which we have preached unto you, let him be 
accursed." " A man that is an Heretic after the Titus in. 10, 
first and second admonition reject, knowing that J^joim 10 
he that is such is subverted and sinneth, being 
condemned of himself " i. e. by his own choice, viz. 
by what he himself has chosen [elegit) 2 , instead of 
framing his will to maintain that which Reason 
and Religion teach. 

1 S. Ambrose ad Ev. S. Luc. xv. 18. Vir Christus est, 
Uxor Ecclesia ; caritate Uxor, integritate Virgo. S. Prosper 
Aquitan. Epigr. Ixxvi. Virginitas animae est intemerata fides. 
S. Aug. Serm. i. de Verb. Dom. Ecclesiae concessit Christus 
in Spiritu quod Mater Ejus liabuit in corpore, ut et Mater et 
Virgo sit. — Serm. 16, de Temp. Ecclesia mater est visceri- 
bus charitatis, Virgo integritate fidei. 

2 Hooker, III. vm. 8. 

<J£. What is Schism? 

It is an act by which any entire or nationa 
Church, or any individual member thereof, volun- 
tarily divides \ or separates itself or himself from 
the unity of the visible Church, or makes divisions 
in it. 



44 



ON ERRORS 



Part I. 1 Archbp. Bramhall, vol. i. p. 112. Schismatics are, — 
v ' whosoever doth uncharitably make rupture, or " sets up 
altar against altar" in Christ's Church, or withdraws his 
obedience from the Catholic Church, or its representative a 
general Council, or from any lawful superiors, without just 
grounds ; whosoever doth wilfully break the line of Apo- 
stolical succession, which is the very nerves and sinews of 
ecclesiastical unity and communion, both with the present 
Church, and with the Catholic symbolical Church of all suc- 
cessive ages ; he is a schismatic (qua talis), whether he be 
guilty of heretical pravity or not. 

(f&. What is the difference between Heresy and 
Schism ? 

In the words of St. Jerome l 9 "Heresy main- 
tains perverse doctrine. Schism is a separation 
(ayjZzi, scindit) from the Church, in the nature of 
an Episcopalis dissensio" or dissent from Eccle- 
siastical governors ; when a man wholly or occa- 
sionally withdraws himself from communion with 
his lawful Bishop and Pastor, and takes any part 
in setting up or maintaining Bishop against Bishop, 
iKi^gsxii. Pastor against Pastor, or altar against altar. "But," 
adds St. Jerome, "there is no schism which does 
not tend to generate for itself some Heresy-" 
whence St. Augustine 2 calls Heresy a Schisma 
inveteratum. Heresy is contra dogmata, contra 
Fidem, et contra veritatem; Schism, contra per- 
sonas 3 , contra disciplinam, et contra caritatem. 

1 S. Hieron. in Tit. c. 3. He calls it dissensio episcopalis ; 
there being in that age no Christian congregation apart from, 
or independent of, a Bishop, See below, Pt. i. ch. x. 

2 S. Aug. c. Crescon. ii. 7. 

3 S. Cyprian, Ep. lxvi. p. 167. Inde schismata et haereses, 
dum Episcopus, qui unus est et Ecclesiae prseest, superba 
praesumptione contemnitur. 

S. Aug. De Fide et Symb. c. 10. Hseretici de Deo falsa 



IN THE CHURCH. 



45 



sentiendo ipsam fidem violant ; schismatici autem dissensioni- Chap. V. 
bus iniquis a fraterna caritate dissiliunt, quamvis ea credant v J 
quae credimus. 

<®. What do we learn from Scripture concern- 
ing Schism ? 

$U As the punishment and fearful judgment of Levit. x. 1. 
God on Nadab and Abihu 1 is a warning against Num - U1 * 4 * 
Heresy, so is that on Korah, Dathan, and Abiram, Num. xvi. 
against Schism. Jeroboam, who is characterised i^f^^f 
in Scripture more than twenty times as he that 27—32. 
" made Israel to sin/' is an example of both Heresy 
and Schism. St. Paul says to the Corinthians, " I 1 Cor. i. 10. 
beseech you, brethren, by the name of Jesus Christy 
that ye all speak the same thing, and that there be 
no divisions ((rx^iuiara) among you." And he lCor.xiii.3. 
declares that nothing, not even martyrdom 2 , pro- 20 3 
fiteth without charity*. Schism is a carnal work, 21, 
and as such excludes from heaven ; it tends to the 
subversion of a Church, for a kingdom or house 
divided against itself cannot stand ; it is a rend- Matt.xii.25. 
ing of Christ's blessed body ; a violation of the 
marriage- compact between Him and the Church 
(/uLoixda 7rv£vjuariKri) ; a disregard of His Divine Johnxiii.34 
Example, by which He taught His disciples to love 
one another; an open contempt of His Prayer, 
« As Thou, Father, art in Me, and I in Thee ; so $$£ tiL 
may they also be one in Us, that they may be 
one, as We are one sl breaking of the bond of 
love, by which Christ's disciples are to be known ; johnxiii.35. 
a falling away from the practice of the members j^ ^ 11, 46 * 
of the Apostolic Church, who were all of one Col. iii. 14. 
accord, of one heart and one soul 4 . 

1 S. Iren. iii. 43. Hceretici quidem alienum ignem offe- 
rentes ad altare Dei, id est alienas doctrinas, a coelesti igne 



46 



ON ERRORS 



Part I. comburuntur, quemadmodum Nadab et Abiud. Qui vero 
V v ' exsurgunt contra veritatem, et alteros adhortantur contra 
Ecclesiam Dei, remanent apud inferos voragine terrae ab- 
sorpti, quemadmodum qui circa Chore, Dathan, et Abiron. 
S. Cyprian, de Unit. Eccl. p. 116. 

2 S. Ignatius concerning Schism, Frag. p. 454, ed Jacob- 
son, ovde [xaprvpiov alp,a Tavrrjv bvvacrdai if-aXe'ifpeiv rrjv 
ayLapriav. — So S. Cyprian, de Unit. Eccles. p. 113. Inex- 
piabilis culpse discordiae nec passione purgatur : esse Martyr 
non potest qui in Ecclesia non est ; occidi talis potest, coro- 
nari non potest. 

3 See p. 47, note 3. 

4 Bp. Horne's Discourse on Schism (in the Scholar 
Armed, ii. 320—326). 

But if the Legislature of a country tolerates 
or encourages schismatics, does it not make 
Schism to be innocent ? 

$L No ; this is beyond all human power. As, 
if the State prescribed Schism under a penalty, it 
would oblige ad pcenam, but not ad culpam; so, 
although it may remove all the civil penalties 
of Schism it cannot diminish its religious guilt ; 
ee Poena potest demi ; culpa perennis erit." 

1 Norris, John, in Christian Institutes, iii. 302, note. 

To consider the case of wilful and obstinate 
Heretics and Schismatics ; are they in the Church ? 
Above, pp. <H. We may not say they are in the Invisible 
~ ' Church; for wilful and obstinate Heretics \ as far 
as their heresy, and Schismatics, as far as their 
schism, is concerned, have forsaken the true Church 
of God, which is sound in doctrine, and joined 
together in unity; but by virtue of the Sacra- 
ments 2 which they may have received, and of such 
articles of Christian Faith as they may still con- 
tinue to hold, they are so far in the Visible 



IX THE CHURCH. 



47 



Church. Being Heretics or Schismatics, but not , Chaf - y -, 
being Jeivs, Saracens, Infidels, Atheists, or Apos- 
tates, they are still members of the Visible Church, 
though peccant and unsound members; they are a 
part, though a maimed and corrupt part, of the 
Visible Church. "Sunt in Ecclesia quamvis non 3 
salubriter in Ecclesia V They are indeed in the 
Church, but as long as they are wilful Heretics or 
Schismatics they receive no benefit from it 3 . They 
are subjects of Christ, but rebellious 5 ones. By 
breaking Unity, they have forsaken Charity, with- 
out which other things profit them not 3 , but rather 
increase their condemnation. (See further below, lCor.xiii.3. 
Pt. iii. ch. iii.) 

1 Hooker, III. i. 7 — 11, and V. lxiii. 7. V. lxviii. 6. 
Many things exclude from the kingdom of God, although 
from the visible Church they separate not. 

Mason, de Ministerio Anglican, p. 195. 

2 S. Aug. de Bapt. iii. c. 19. Hceretici aliquo modo sunt 
in Ecclesia etiam postquam ex ilia exierunt, propter sacra- 
mentorum administrationem. 

S. Aug. in Breviculo Collationis 3. Ecclesia est corpus 
vivum, in quo est Anima et Corpus ; et quidem Anima sunt 
interna Spiritus Sancti dona, Fides, Spes, Caritas. Corpus 
sunt externa professio fidei et sacramentorum communicatio. 
Ex quo fit ut quidam sint de anima et de corpore Ecclesise, 
et proinde uniti Christo Capiti interius et exterius, et tales 
sunt perfectissime de Ecclesia, sunt enim quasi membra viva 
in corpore : rursum aliqui sunt de anima et non de corpore, 
ut catechumeni et excommunicato si fidem et caritatem 
habeant. Denique aliqui sunt de colore et non de anima, 
ut qui nullam habeant internam virtutem et tamen spe aut 
timore aliquo profiteantur fidem, et in sacramentis communi- 
cent, et tales sunt sicut capilli aut ungues aut mall humores in 
corpore humano. 

Hooker, III. i. 11. "We must acknowledge even Here- 



48 ON ERRORS IN THE CHURCH. 



Part I. tics themselves to be, though a maimed part, yet a part of 
v ' the Visible Church. 

3 S. Aug. in Ps. liv. In multis erat me cum : Baptismum 
habebamus utrique, Evangelium utrique legebamus : erant 
in eo mecum ; in schismate non mecum, in hseresi non me- 
cum. Sed in his paucis in quibus non mecum non prosunt 
multa in quibus mecum. Etenim videte, fratres, quam multa 
enarravit apostolus Paulus ; (1 Cor. xiii.) unum dixit (carita- 
tem) si defuerit, frustra sunt ilia. 

4 Crakanthorpe, Def. Eccl. Angl. p. 83. 

5 S. Hieron. Ephes. i. Dominus noster, cum sit Caput 
Ecclesiae, habet membra eos omnes qui in Ecclesia congre- 
gantur tam sanctos quam peccatores, sed sanctos voluntate 
peccatores necessitate sibi conjunctos. 

What are the consequent duties of the 
sounder members of the Church toward Heretics 
and Schismatics? 

jH. To feel deep sorrow for them; to act to- 
wards them in a spirit of charity and gentleness, 
but not to communicate with them in their Heresy 
or Schism, or to encourage or flatter them in it, or 
to treat it lightly, but to speak the truth in love 
concerning its sin and danger; to pray for them; 
to offer them counsel and exhortation; and to 
employ all practicable means for bringing them to 
the enjoyment of those spiritual 1 blessings which 
are promised to all who love the peace of the 
Church, and dwell together in Unity. 

1 S. Aug. in S. Joann. Tract, xxxiii. 8. Accipimus ergo 
et nos Spiritum Sanctum, si amamus Ecclesiam, si charitate 
compaginamiir, si catholico nomine et fide gaudemus. Cre- 
damus, fratres, quantum quisque amat Ecclesiam Christi, 
tantum habet Spiritum Sanctum. See also Clem. Alex. 
Strom, vii. § xv. On the means of Unity. 



Ps. cxxxiii. 
cxxii. 6. 



49 



CHAPTER VI. 

ON PRIVILEGES IN THE CHURCH. 

Word of God. — The Church its Witness and 
Keeper. 

<©. What privileges do the members of the Chap - vl 
Church derive through her means from God? 

HI. First, the Word of God pure and entire. \ f| 

<©. How is the Word of God received through Ui. 17. 
the Church? 

As the two tables of the Law were by God's 
command consigned to the Ark, so by His divine 
Will the two Testaments are committed to the Deut x * % 
Church l , who is the appointed Witness, Keeper, 
and Interpreter of Holy Writ, and is thence called 
by St. Paul crrvXog kol E^paiM/ia rrj£ a\t]9dag, \$ lm ' m ' 
"the pillar and ground of the truth/' 

1 Lord Bacon, Confession of Faith, Works, iii. p. 124, 
ed. 1778. The Church is as the Ark, wherein the Tables 
of the first Testament were kept and preserved. See also 
v. 530. De Ecclesia et Scripturis. Contradictiones linguarum 
ubique occurrunt extra tabernaculum Dei. Quare quocunque 
te verteris, exitum controversiarum non reperies nisi hue te 
receperis. 

How is the Church a Witness and Keeper 
of Holy Writ? 

The Old Testament is received by us from 
the Church of the Jews, to whom were committed 
the oracles of God, and who received those "lively isa. viii. 20. 
oracles to give unto us 1 ," and by whom "of old Acts vH.' 38 
time they were read in the Synagogues every Sab- ^"x^f" 
bath day;" and they were by them delivered, 
pure and entire, into the hands of the Christian 
Church. This we know, from the facts, that the 

D 



50 



PRIVILEGES IN THE CHURCH. 



Part I. Jews, being dispersed in all parts of the world, 
could never have conspired 2 to make any change 
in their sacred books, had they desired to do so, 
which they were so far from doing, that "they would 
rather die a thousand deaths 3 / 5 than allow any 
change to be made in them ; and that every verse 
and every letter of the sacred text was scrupulously 
registered in their Masora i ; and also, that Christ, 
when reproving the Scribes and Lawyers, never 
charges 5 them with the sin of corrupting the Books 
of the Law, which He would not have omitted to 
do, had they been guilty of it ; and that He and 
His Apostles quote the Scriptures of the Old 
Testament as they existed then amongst the Jews, 
and as they still exist derived through them to us. 

1 S. August, torn. ii. 610. iv. 501. 760. v. 47. viii. 391. 
Judaei Librarii, Capsarii, et Scriniarii Christianorum iis sparsi 
per orbem terrarum, quomodo servi, Sacros Codices portant. 
S. Chrysostom, i. p. 631, ed. Savil. 

2 S. Aug. de Civ. Dei, xv. 13. 

3 Philo ap. Euseb. Prsep. Evang. viii. 6. Josephus apud 
Euseb. iii. 9. 

4 Hottinger, Thesaurus, p. 138. 

5 S. Hieron. in Esai. vi. Nunquam Do-minus et Apos- 
toli, qui csetera crimina arguunt in Scribis et Pharisaeis, de 
hoc crimine, quod erat maximum, reticuissent. 

Bp. Cosin on the Canon, p. 11. 98. ed. 1672. Bp. Beve- 
ridge on Art. vi. vol. i. p. 275 — 280. 

<5|. Next, what has been the office of the Chris- 
tian Church with respect to the New Testament ? 

H. To deliver it, as well as the Old Testament, 
down to us also, from age to age, as it was first 
written. That these writings, as we now possess 
them, are precisely the same as when they were 
first given to the world, we know from the facts of 



WORD OF GOD. 



51 



their having been publicly received by Synods of Cha p, vi 
the Church 1 ; from their having been openly read, 
immediately after their publication, in Congrega- f^els ^ 
tions of the Church in numerous places very dis- 27. 
tant from each other; from their having been 
translated at an early period into different lan- 
guages 2 for the use of various Churches, which 
Versions thus made are found to coincide precisely 
with the present text;' and from the fact, that the 
Fathers of the Church, in all parts of the world, 
beginning with the Apostles themselves, have re- 
ferred to them, quoted them, and commented upon 2 Pet. iii. 
them, without any discrepancy from the copies 15 ' 16 ' 
which have been handed down to us. 

1 Canon lx. Concil. Laodicenum, (about a.d. 352.) p. 79, 
ed. Bruns. compared with the sixth Article of the Church 
of England : the two catalogues coincide with the excep- 
tion of the Apocalypse, (of which see Concil. Tolet. iv. 
can. 16, and Bp. Cosin, p. 56. 58, and Hooker, V. xx. 4. 
with Mr. Keble's note,) not contained in the former ; and 
the book of Baruch, (which however is not in the old Latin 
Version, Labbe Concil. i. p. 1521, and see Bp. Cosin, p. 53. 
58.) not received as canonical in the latter. See also the 
very ancient Fragmentum de Canone SS. Scripturarum, of 
the New Test, in Routh's Reliquiae Sacrae, iv. pp. 3 — 5, with 
the notes of the Editor ; and on the history of the New Test. 
Canon, see Kirchhofer, Quellensammlung, Zurich, 1842. 

S. Cyril. Cateches. iv. n. xxii. p. 66. 

S. Cyril. Cateches. iv. xxxv. irpbs ra aTroKpvcpa prjBev 
e^e koivow ravras povas peXera (ftlfiXovs) o-7rov8alcos as iv 
'EkkXtjo-lo. avay lyvcocr ko pev irokv crov (fipovipoorepoi rjaav 
ol 'AttoottoXoi, kcu ol ap^cuoi 'Ettio-kottoi ol Trjs 'EKickrjo-ias 

TTpOCTTClTCLl Ol T (IV T Q. S 7T a p a 5 6 V T € S, (TV OVV T€KVOV T7)S 'Ek- 

KkrjcTLas &>v prj napa^dpaTre rovs deapovs. 

S. Aug. Epist. xciii. p. 369. Canonica Scriptura tot lin- 
guarum litteris et ordine et successione celebrationis Eccle- 
siastics custoditur. 

D 2 



52 



PRIVILEGES IN THE CHURCH. 



Part I. 2 S. Aug. c. Faust, xxxii. c. 16. Corrumpi Scripturse 
. v ' non possunt, quia sunt in manibus omnium Christianorum : et 
quisquis hoc primitus ausus esset, multorum codicum vetus- 
tiorum collatione confutaretur ; maxime quia non una lingua 
sed multis contirietur Scriptura. 

S. Chrysost. in S. Joann. i. thus speaks of Translations 
existing in his time : — Supoi kcu Alyvnrioi koX "ivdoi kcu 
Tlepaat re kcu hlO'iones Ka\ pvpia eQvt) erepa, els rrjv 
£avTG)v yXatrrav peTafiaXovres tcl irapa tovtov (evayyeXiaTov) 
elaaxOevTa boypaTa epadov. 

S. Aug. c. Faust, xiii. Nostrorum Librorum Auctoritas 
tot Gentium consensione, per successiones Apostolorum, 
Episcoporum Conciliorumque roboratur. 

<f$. How do we know that the Books of the 
New Testament are genuine, i. e. were written by 
those persons whose names they bear ? 

From the testimony of the Church, which 
received them as such, both in General Councils 
collectively, and also separately in different and 
distant parts of the world, and read them publicly 
in Christian assemblies as the works of such 
writers, from the time of their first appearance \ 

1 Origenes et S. Ambrosius in S. Luc. init. Tertullian, 
c. Marcion. iv. 5. Auctoritas Ecclesiarum Apostolicarum 
patrocinatur Evangeliis, quae proinde per illas et secundum 
illas habemus. 

Abp. Laud against Fisher, p. 87. ed.. Oxf. 1840. It is 
morally as evident that St. Matthew and St. Paul writ the 
Gospel and Epistles which bear their names, as that Cicero 
or Seneca wrote theirs. See Hooker, V. xxn. 2. and Bp. 
Kaye's Tertullian, p. 300—304. 

Next, have we any witness of the Church 
that these writings are inspired, i. e. are the Word 
of God? 

l John iv i Yes ; the Primitive Church, which was en- 

l Cor. xii. Jued with the supernatural power of trying and dis- 



WORD OF GOD. 



53 



cerning the spirits, and also had the best natural Chap, vi 
opportunities for ascertaining the truth, and saw | John 7. 
the miracles, by which their Authors established 15, 16. 
their claim to Inspiration *, every where received Rev ' 2 * 
and publicly read them as inspired, while she re- 
jected other writings falsely pretending to be so ; 
and excommunicated those who published them 2 . 

1 S. Aug. de Doct. Christ, ii. 13. 

Ruffin. in Symbol, p. 26. (ad calc. Cyprian, ed. Fell.) 
Novi et Veteris Instrument Volumina, quse secundum 
majorum traditionem per Ipsum Spiritum Sanctum inspii'ata 
creduntur et Ecclesiis Christi tradita, competens videtur in 
hoc loco evidenti numero, sicut ex patrum monumentis ac- 
cepimus, designare. — He then gives the catalogue. 

Hooker, V. xxn. 2. If with reason we may presume upon 
things which a few men's dispositions do testify, suppose we 
that the minds of men are not both at their first access to the 
school of Christ exceedingly moved, yea, and for ever after- 
wards also confirmed much, when they consider the main con- 
sent of all the Churches in tlie world witnessing the Sacred 
Authority of Scripture ever since the first publication thereof 
even till this present day and hour? See also Hooker, II. 
iv. 2. 

2 Bingham, Eccl. Antiq. XVII. v. 18. 

<0|. Have we any other foundation for our belief 
that the Bible is the Word of God ? 

£1. Yes; we have internal, as well as external 1 Cor.x. 15. 
evidence. Luke xii. 

God gives us reason and grace ; the Church ° 6, 57 - 
prepares, predisposes, and moves us to this belief 
by her authority, and by showing us that it is 
supported by the testimony of all successive ages, 
even from the time of the Apostles and Evangelists, 
who were incompetent of themselves to write and 
do what they wrote and did; and whose lives, 
actions, and sufferings, with the effects produced 
d 3 



54 



PRIVILEGES IN THE CHURCH. 



Part I. by them, prove that they could neither be deceived 
nor deceive in this matter. 
This is external evidence. 

And then, through the grace of the Spirit of 
God, the Scripture itself, by its own power, its 
moral purity, its divine beauty, the wonderful har- 
mony and unity of all its parts (extending over 
many thousand years), and by the fulfilment of 
its prophecies, confirms, establishes, and settles us 
in the belief of what the Church has before testi- 
fied. 

And this is internal evidence that the Bible is 
the Word of God l . 

1 Hooker, III. vni. 14. By experience we all know that 
the first outward motive leading men so to esteem of Scrip- 
ture is the authority of Christ's Church : afterwards, the 
more we bestow our time in reading and hearing the mys- 
teries thereof, the more we find that the thing itself doth 
answer our received opinions concerning it : so that the 
former inducement, prevailing somewhat with us before, 
doth now much more prevail, when the very thing hath 
ministered further reason. See also Hooker, I.xiv. 1, Abp. 
Laud against Fisher, p. 69. 

<©. How does the Church employ the Scripture, 
of which she is the Witness and Keeper, in teach- 
ing us die true faith ? 

£t. Both by her language and by her practice^ 
in her own person, and in that of our Parents and 
Teachers, who act by her guidance and with her 
authority, she invites and leads us by the hand to 
Christ, to Whom she is subject, and Whom she 
Eph. v. 24. hears, worships, and obeys, as her Husband, her 
Head, her Teacher, and her Saviour; she instructs 
us in His will, she calls us to hear His doctrine, 
as revealed by Him in Holy Scripture, of which 



WORD OF GOD. 



55 



she is the Witness and Guardian ; and then the Chap, vl 

doctrine itself finally persuades, convinces, settles, Luke i. 70. 

and stablishes us in the Faith, through the influ- i3. hn XV1 " 

ence of the Holy Spirit, Whose word the Scrip- 2 Pet - 3 - 21, 

ture is, by its own inherent truth and power. 

The Church, like the Virgin Mary at Cana, tells 

us "whatsoever He saith unto you, do it." Like John ii. 5. 

the sister of Lazarus, she sits at Christ's feet, and Lukex. 39. 

listens to His words. She performs to us the part 

of the Samaritan woman, who brought her friends John iv. 29. 

to Christ; concerning whom we read, that they 

first believed on Him for her saying; but when 

He had remained with them two days, and they 

had heard Him, they believed because of His own 

word, and said unto the woman, as we now say to 

the Church, " Now we believe : but no longer John iv. 42. 

(ovklti) because of thy saying ; for we have heard 

Him ourselves, and know that this is indeed the 

Christ, the Saviour of the world \" 

1 S. Augustin, in S. Joann. iv. Homines, ilia muliere 
hoc est Ecclesia, annuntiante, ad Christum veniunt, credunt 
per istam'famam : manet Christus apud eos biduo, et multo 
plures et firmius in eum credunt quoniam vere ipse est Sal- 
vator Mundi. See also Field, Of the Church, p. 355. Jo. 
Gerhard, de Ecclesia, t. v. p. 299. 318. 

<!§. What inferences do we then derive from 
Scripture with respect to the Church ? 

$L From Christ speaking to us in Holy Scrip- 
ture we learn which is His true Church. (( In Sacro 
Codice Ipsum Caput ostendit nobis corpus swum" 
The Church shows us Scripture by her ministry: the 
Scripture shows us the Church by Christ Himself 1 . 

1 S. Aug. de Unit. Ecclesiae, c. 4, et c. 16. Ecclesiam 
corpus Christi sicut ipsum Caput in ipsis Scripturis debemus 
D 4 



56 PRIVILEGES IN THE CHURCH. 



Part I. agnoscere. See above, chap. iv. S. Aug. De Symb. ad 
v Catechum. iv. c. 13. Scripturae sunt tabulae matrimoniales 
Christi et Sponsae ejus quae est Ecclesia. 

Abp. Laud, p. 103. After we are moved, prepared, and 
induced by tradition (of the Church, to believe Scripture to 
be the Word of God), we resolve our faith into the written 
Word ; in which we find materially, though not in terms," 
the very tradition that led us thither. And so we are sure, 
by Divine authority, that we are in the way, because at the 
end we find the way proved. Bp. Carleton, contra Trident, 
p. 162. 

<f$. By what name did the Church call those 
writings which she received as inspired ? 
%L. Canonical 1 . 

1 Ruffin. in Symbol, ad calc. Cypriani. Hsec sunt quae 
Patres intra Canonem concluserunt, ex quibus fidei nostras 
assertiones constare voluerunt. 

S. Aug. de Doct. Christ, lib. iv. torn. iii. p. 1 13. Canonem 
in auctoritatis arce salubriter collocatum. In S. Joann. cxii. 
Libri, quos in auctoritatem Canonicam recipit Ecclesia. And 
ii. p. 285—287. 

XXXIX Articles, Art. vi. Canonical Books, — of whose 
authority was never any doubt in the Church. — All the Books 
of the New Testament, as they are commonly received, we do 
receive. 

<©. What is the derivation and meaning of this 
word? 

$U It comes from the Greek, Kavwv, a rule ; 
and Canonical Scriptures are those which are the 
Rule of Christian Faith and Practice. 

What were the rejected Books called by the 
early Church? 

$L Apocryphal 1 , 

1 Bingham, Antiquities, X. i. 7 ; XIV. in. 15. 

<5|. Whence is this word derived, and what does 
it mean ? 



WORD OF GOD. 



57 



It is derived from the Greek awo,from, and Chap. 
KpinrTb), to hide ; and it generally designated those 
Books which were kept apart, and not read in the 
Church \ 

1 Ruffin. in Symbol. Apostol. 38. apud Cyprian, p. 26, 
ed. Fell, ad fin. Cceteras Scripturas (beside the Canonical 
and Ecclesiastical) Apocryphas nominarunt, quas in Ecclesiis 
legi noluerunt, 

<E|. How then does it happen, that the majority 
of the Books (seven of the twelve), which are 
called Apocrypha in our English Bible, are read in 
the Church of England ? 

SE. These Books, which are so read, were not 
commonly called Apocryphal by the ancient Church, 
but Ecclesiastical *, and were read in the Christian 
Church (Ecclesia), (though not in the Synagogues 
of the Jews,) "for example of life and instruction 
of manners, but not to establish any doctrine 2 
and are by some authors, in a restricted sense, some- 
times even called Canonical 3 , as being found in the 
Canon or Sacred Catalogue of certain Churches ; 
and they are not to be confounded with those 
which were called Apocryphal in early times, and 
which were not received or read by the Church. 

1 Ruffin. in Symbol, c. 38. Alii libri sunt qui non Cano- 
nici sed Ecclesiastici a majoribus appellati sunt, ut est Sapientia 
Solomonis, et alia Sapientia quae dicitur Filii Sirach, (hence 
now called Kar e^ox^v Ecclesiasticus,) qui liber apud Latinos 
hoc ipso generali vocabulo Ecclesiasticus vocatur, quo non 
auctor libelli sed scripturas qualitas cognominata est. Ejus- 
dem ordinis est libellus Tobiae et Judith et Machabaeorum 
libri — quae omnia legi quidem in Ecclesiis voluerunt, non tamen 
proferri ad auctoritatem ex his fidei confirmandam. Cf. Bp. 
Cosin, p. 57, et St. Athanas. ibid. p. 58, where he dis- 
tinguishes between Apocryphal and Ecclesiastical books, 
D 5 



58 



RIGHT INTERPRETATION 



Part I. T a diroKpv^a ovre iv rots KavoviKols ovre iv roiy €kk\t]- 
(TLaa-TLKols dpidfielrai. 

Hooker, V. xx. 7 — 10. We read in our Churches certain 
books besides the Scripture, yet as the Scripture we read them 
not. Bp. Pearson, Vind. Ignat. i. p. 41. Bp. Bull, Def. 
Fid. Nic. I. ii. 3. Routh, Rel. Sacr. i. p. 251. 

2 S. Hieron. Praef. ad lib. Salomonis. Ad aedificationem 
plebis, non ad auctoritatem dogmatum. 

XXXIX Articles, Art. vi. and Bp. Beveridge on it, i. 
p. 274. 

3 Bp. Cosin, p. 104. Bp. Jewell, 197, 198. 

In what language were the Canonical Books 
written ? 

Those of the Old Testament in Hebrew; 
those of the New Testament in Greek. 

<f$. Ought any Version or Translation of the 
Scriptures to be received as of equal authority 
with the Original ? 

iH. Certainly not : every Version of the Scrip- 
tures, both as a Version and as the work of man, 
must yield to the original Word of God 1 . The 
human stream cannot rise to a level with the 
Divine source 2 . 

1 S. Aug. de Doctr. Christ, ii. 16. Latinae linguae 
homines duabus alliis ad Scripturarum divinarum cognitionem 
opus habent, Hebrcea scilicet et Grcecd, ut ad exemplaria 
praecedentia recurratur si quam dubitationem attulerit Lati- 
norum iuterpretum infinita varietas : et (ii. 22) Latinis qui- 
buslibet emendandis Graeci adhibeantur, in quibus lxxii 
Interpretum, quod ad Vetus Testament um attinet, excellit 
auctoritas. Consistently with this statement a distinction 
may be made to a certain extent in favour of the Septuagint, 
as a Version rising in some degree towards the authority of a 
Text, from its use by the Holy Spirit in the New Testa- 
ment. See Bp. Pearson, Minor Works, ii. 246. 259. 264-5. 

2 S. Hieron. ad Damas. Ad Hebraicam linguam tanquam 
ad fontem revertendum in Vetere Testamento. S. Hieron. 



OF THE WORD OF GOD. 



59 



Prsef. ad iv. Evangelia. In Novo Testamento ad Grsecam Chap. 
originera revertendum. See also his Epist. ad Lucin. 
Bset. 

Reformatio Legum Eccles. De Fide Cathol. c. 12. 
Caeterum in lectione D. Scripturarum, si quae occurrerint 
ambigua vel obscura in Vetere Testamento, earum interpre- 
tatio ex fonte Hebraicce veritatis petatur : in Novo autem 
GrcBci codices consulantur. 

Pietro Soave, Storia di Concilio Tridentino, Lib. ii. p. 
159, ed. 1629. Casaubon. Exerc. Baron, xiii. p. 243. Dr. 
R. Bentley, Serm. v. Nov. 1715. iii. p. 247, ed. Dyce. 



CHAPTER VII. 

ON PRIVILEGES IN THE CHURCH. 

Right Interpretation of the Word of God. 

You said that the Church is the Interpreter 
of God's Word ; how is this the case ? 

First, and that negatively, as not being a 
Legislator ; that is, not legislatively, but judicially, 
— not by making laws, but by explaining and de- 
claring those which God has promulgated. She 
has no power against the truth, but for the truth, 
and may not "so expound one place of Scripture 2Cor.xiii.8. 
that it be repugnant to another." This being pre- Art " xx ' 
mised, the doctrinal interpretations of God's Word, 
which have been generally declared and received by 
the Universal Church from the beginning, and ascer- 
tained partly from Creeds, Confessions of Faith, 
Liturgies, and the practice of the Church, partly 
from Commentaries on Scripture, and partly from 
other expositions of the most eminent Divines and 
Preachers, are justly concluded to be true 1 ; and 
d 6 



60 



RIGHT INTERPRETATION 



Part I. those which are novel may be presumed to be false: 
(( Id verius quod prius, id prius quod ab initio V 3 

1 Article XX. Bp. Andrewes on Decalogue, p. 54 — 56. 

2 Tertullian, c. Marcion. iv. 5. 

Bp. Bull, ii. p. 238, ed. Oxf. 1827. The primitive Catho- 
lic Church ought to be the standard by which we are to 
judge of the orthodoxy and purity of all other succeeding 
Churches, according to that excellent rule of 

Tertullian, Praescript. Haeret. c. 21. Constat omnem 
doctrinam quae cum Ecclesiis Apostolicis matricibus et origi- 
nalibus fide conspiret, veritati esse deputandam sine dubio 
tenentem quod Ecclesiae ab Apostolis, Apostoli a Christo, 
Christus a Deo accepit ; omnem vero doctrinam de mendacio 
praejudicandam quae sapiat contra veritatem Ecclesiarum et 
Christi et Dei. 

King Charles I. Fifth Paper to Mr. Henderson. My 
conclusion is, that, albeit I never esteemed any authority 
equal to the Scriptures, yet / do think that the unanimous 
Consent of the Fathers and the universal Practice of the primi* 
tive Church to be the best and most authentical Interpreters of 
God's Word. 

Bp. Sanderson, Pra&lect. p. 79. Admonendi est\s,judicio 
et praxi universalis Ecclesice in Sacrarum Literarum Inter- 
pretatione plurimum deferri oportere. See the citations from 
Abp. Wake, Bp. Stillingfleet, and Dr. Waterland, below, 
p. 66. 68, 69. 

Cg. But if what you have said be so, might it 
not be objected that our faith rests on the autho- 
rity, not of the Bible, but of the Church? 

No. The Church and the Bible are both 
from God : the one is God's Kingdom, the other is 
His Word. As soon as we are conscious of any- 
thing, we find the Church with Holy Scripture in 
her hands, and appointed by God to deliver it to 
us, and to instruct us in its meaning. The Church 
speaks to us ministerially, the Bible authoritatively 1 . 



OF THE WORD OF GOD. 



61 



1 Gerhard, de Ecclesia, p. 31S. Utrumque est res Dei, Chap . VII. 
Ecclesia et Scriptura. Ecclesia est regnum dei, Scriptura " 
est verbum Dei. Regnum Dei administratur per verbum 
Dei. Verbum Dei auctoritatem habet in Ecclesiam, et in 
filios Dei, non autem illi auctoritatem habent in Scripturam 
sive Dei sapientiam : mutuas sibi operas prsestant Ecclesia 
et Scriptura, sed auctoritas est Scripturae, ministerium vero 
Ecclesios. 

<Q. She does not, therefore, on her own autho- 
rity, impose on us any article of faith as necessary 
to salvation? 

1H. No. The manifold wisdom of God is made Ept. Hi. 10. 
known to us by the Church ; but she dares not os.' ** m ' 
teach any thing, as necessary to salvation, except ^ "j. 8 -^ 
what she has received from Christ and His Apos- 
tles, and is contained in the Written Word; she 
does not exercise £s dominion over our faith/ 5 but 2 Cor. i. 24. 
is a "helper of our joy 1 ." 

1 XXXIX Articles, Art. xx. The Church hath power to 
decree rites or ceremonies, and authority in controversies of 
faith : and yet it is not lawful for the Church to ordain any 
thing that is contrary to God's Word written, neither may it 
so expound one place of Scripture that it be repugnant to 
another. Wherefore, although the Church be a witness and 
a keeper of Holy Writ, yet, as it ought not to decree any 
thing against the same, so besides the same ought it not to 
enforce any thing to be delivered for necessity of salvation. 

See also Art. vi. and below, Pt. ii. ch. v. from middle to end. 

(Q. Since the Word of God is not, in all places, 
easy to be understood by all, both from its own 
nature and from the nature of man, and since man 
is prone to forget and to neglect what he under- 
stands, what ordinances are there in the Church 
for its exposition and perpetual inculcation ? 

Those of Catechizing, or Oral instruction 



62 



RIGHT INTERPRETATION 



Part I. ^ {Kar{\-)(r\(iiq a ) by question and answer, and of Pub- 
Heb.vi.],2. lie Preaching. 

Luke i 4 

2Tim. iv. 2. 1 Bp. Andrewes, Pattern of Catechistical Doctrine, p. 4. 

What is the subject-matter of Catechizing 
in the Christian Church? 

First, the Apostles 5 Creed; secondly, the 
Ten Commandments; thirdly, the Lord's Prayer; 
fourthly, the Two Sacraments. 

<E^. What do we learn from these ? 

From the Creed 1 we learn credenda, i. e. what 
we are to believe; from the Decalogue, agenda, 
what we are to do; from the Lord's Prayer, petenda, 
or postulanda, what we are to pray for; in the 
Sacraments, we have adhibenda, means to be used 
for our growth in grace. 
1 Hooker, V. xvni. 3. 
(5^. In what does Preaching consist? 

In the Public Reading 1 and Expounding 2 of 
Holy Writ 1 . 

1 Hooker, V. xix. 1 . V. xxi. 4, 5. Bp. Taylor, Holy 
Living, c. iv. §4. 2 Hooker, V. xxir. 

<J£. To whom is the ministry of these ordi- 
nances committed by Christ? 
Matt.xxviii. <H. Our Lord commanded His Apostles to "go 

John xx. 21. and teach all nations:" saying, "As my Father 
Matt.xxviii. hath sent Me ^ SQ send j you .» andj « Lo , j am 

with you alway, even unto the end of the world." 
His Apostles sent others, as He sent them, and 
with the same commission, ordering them to com- 
2 Tim. ii.2. mit their doctrine "to faithful men, who should 
teach others also." Thus Christ made a perma- 
nent, hereditary, and successive, provision of Pas- 
tors and Teachers for his Church ; and they, who 



OF THE WORD OF GOD. 



63 



hold the form of sound words of the Apostles, Chap. VII. 
and who derive their commission through them v 
and their successors consecutively from Christ cifapfvffi! 
Himself, are the authorized Teachers and Ex- 
pounders of the Word of God \ 

1 S. Iren. iv. 45. p. 345, Grabe. Ibi discere oportet veri- 
tatem apud quos est ab Apostolis Ecclesiae successio, et id 
quod est sanum et irreprobabile conversationis et inadultera- 
tum et incorruptibile sermonis constat. 

S. Iren. iv. 63. Agnitio vera (yvaxris d\r}0r)s) est Aposto- 
lorum doctrina, et antiquus Ecclesiae status, in universo 
mundo, et character corporis Christi secundum successiones 
Episcoporum, quibus ill i (Apostoli) earn quae in unoquoque 
loco est Ecclesiam tradiderunt. Cf. v. 20. 

Tertullian, Praescr. Haer. 21. Alii non sunt recipiendi 
Praedicatores quam quos Christus instituit. — c. 19. Ubi 
Veritas et disciplines et fidei, illic Veritas Scripturarum et 
Expositionum. See further below, Part ii. chap. vi. 

(Q. Is this method of teaching by human 
means consistent with the usual course of God's 
dispensations ? 

Yes. To the Jews God not only gave a Law, 
but He commanded Parents to teach it to their Deut. iv. 8, 
children, and appointed a succession of human X xvni. l. 
Expounders of it, and of Ministers under it. At ^t^jf "lo* 
St. Paulas conversion Christ sent Ananias to him. —18. 
The angel sent Philip the Evangelist to instruct viii - 26. 
the Ethiopian. And Cornelius was ordered in x. 5. 
a dream to send for St. Peter 1 . "Faith cometh Rom. x. 17. 
by hearing ; and hearing by the word of God." 14, 
"And how shall men hear without a Preacher ?" 
God ordinarily instructs the minds of men, as He ^ 
heals their bodies, by means of other men 2 . pt. i. ch. ' 

1 S. August, de Doctrina Christiana, lib. i. (Paris, 1836. 
vol. iii. p. 15, 16.) Imo vero et quod per hominem discen- 
dum est, sine superbia discat : et per quem docetur alius, 



64 



RIGHT INTERPRETATION 



v Part I. s i ne superbia et sine invidia tradat quod accepit : nequo 
tentemus Eum Cui credidimus, ne talibus Inimici versutiis et 
perversitate decepti, ad ipsum quoque audiendum Evange- 
lium atque discendum nolimus ire in Ecclesias, aut Codicem 
legere, aut legentem prsedicantemque hominem audire ; et 
exspeetemus rapi usque in tertium ccelum, sive in corpore, 
sive extra corpus, sicut dicit Apostolus, et ibi audire ineffa- 
bilia verba, quae non licet homini loqui, aut ibi videre Domi- 
num Jesurn Christum, et ab Illo potius quam ab hominibus 
audire Evangelium. 

Caveamus tales tentationes superbissimas et periculosissimas, 
magisque cogitemus et ipsum Apostolum Paulum, licet divind 
et ccelesti voce prostratum et instructum, ad hominem tamen 
missum esse, ut sacramenta perciperet, atque copularetur 
Ecclesise : et centurionem Cornelium, quamvis exauditas 
orationes ejus eleemosynasque respectas ei angelus nuntiave- 
rit, Petro tamen traditum imbuendum ; per quem non solum 
sacramenta perciperet, sed etiam quid credendum, quid 
sperandum, quid diligendum esset, audiret. Et poterant 
utique omnia per angelum fieri, sed abjecta esset humana con- 
ditio, si per homines hominibus Deus verbum snum ministrare 
nolle videretur. Cf. S. Aug. Prolog, lib. i. de Civ. Dei, 
p. 131. 

2 S. August, de Doct. Christ, p. 131. Sicut enim cor- 
poris medicamenta, qua? hominibus ab hominibus adhibentur, 
non nisi eis prosunt quibus Deus operatur salutem, qui et 
sine illis mederi potest, cum sine Ipso ilia non possint, et 
tamen adhibentur ; et si hoc officiose fiat, inter opera miseri- 
cordise vel beneficentias deputatur : ita et adjumenta doc- 
trines tunc prosunt animae adhibita per hominem, cum Deus 
operatur ut prosint, qui potuit Evangelium dare homini, etiam 
non ab hominibus, neque per hominem. 

<EJ. What are the beneficial ends of this arrange- 
ment ? 

HI. It is " useful for the humiliation of man's 
pride, who would not be debtor to any one but 
himself 1 ." It tends to promote charity between 
l c '21 man anc ^ man ' a mutual interchange of bless- 
l Cor! iii. 6. ings 2 . It is a condescension to his weakness, and 



OF THE WORD OF GOD. 



65 



a trial of his obedience. It is an evidence of the Chap. VII. 
truth and efficacy of the Gospel, which is com- 
mitted to earthen vessels, that all may see that the 2 Cor. iv. 7. 
excellency of its power is not of man but of God. 

1 Hooker, V. lxxvi. 9. 

2 S. Aug. 1. c. iv. c. i. 6. Ipsa Charitas quae sibi invicem 
homines nodo charitatis astringit, non haberet aditum refun- 
dendorum et quasi miscendorum sibimet animorum, si homi- 
nes per homines nihil discerent. 

(Q. But since authorized Expositors are human, 
and are therefore fallible, why ought I to listen 
with deference to their expositions ? 

H. Because they have the professional aids of 
learning, study, and experience ; and because they 
are publicly known to have given their assent to 
certain authorized Confessions of Faith, and are 

y m Koru. xu. 

accountable to their Ecclesiastical Superiors for 6—8. 
their public teaching; because also it is their iCor.ix. 16. 
greatest duty and interest to avoid error, and to t^xS"' 
teach the truth, since "they watch for the souls" of |^ ;... r 
their hearers, " as they that must give account 1 l p e t. iv. 5. 
and because they are Ministers appointed and or- Acts xx. 28. 
dained by God " for this very thing," and have 9 xi m i 6 
received and do receive Divine grace and assist- x Tim.h-.13 
ance from Him for the execution of their office, — ib - 
which was instituted by Him. 

1 Barrow, on Obedience to our Spiritual Guides and 
Governors. Sermons lvi. lvii. lviii. lix. 

(Q. Have we any direct precept from Scrip- 
ture, commanding us to seek for and to receive in- 
struction from them ? 

Yes. Christ charges them to preach ; He Mark xvi. 
therefore charges us to hear them, "The priest's lips ic or . i. 18. 



16. 

_ Tii 

at his mouth ; for he is the messenger of the Lord of l, 2. 



should keep knowledge, and we should seek the law • . 

r . G 7 2 Tim. iv. 



66 



RIGHT INTERPRETATION 



, Par t l , Hosts." On the other hand, the greatest wicked- 
Mai, ii. 7. ness is described by the words, " Thy people are 
Lukex! 16. as they that strive with the priest;" and our Lord 
Matt. x. 41. said to His Apostles, " He that heareth you, 
heareth Me ; and he that despiseth you despiseth 
Me; and he that despiseth Me despiseth Him 
that sent Me ;" and, " He that receiveth a pro- 
phet in the name of a prophet, shall receive a pro- 
phet's reward V 

1 Abp. Potter on Church Government, ch. v. p. 221 — 
240, ed. 1724. 

But authorized expositors may err; may I 
then follow them in their error ? 

No; not when you know it to be so: our 
Lord has left us the rule, what to folio w, and what 
to avoid. He says, "The Scribes and Pharisees 
sit (ka&o-av) in Moses' seat (i. e. teach the Law l s 
in his place) ; all therefore whatsoever they (so 
Matt, xxiii. sitting and teaching) bid you to observe, that ob- 
Matt. xvi. 6. ser ve and do.'' But He says also, " Beware of 
I 2 - .. , the leaven (that is, of the false doctrine) of the 

Luke xn. 1. . v . * ' . 

Pharisees: that is, we are to follow authorized 
teachers, and them alone 2 , in that, and as far as, 
they teach by, and according to, Divine authority; 
but are not to follow them in any errors of doc- 
trine. There may be teachers who do not faith- 
fully keep to their engagements and duties. 

1 S. August, in S. Joann. Evang. Tract, xlvi. 6. Multi 
quippe in Ecclesia commodaterrena sectantes, Christum tamen 
prcedicant, et per eos vox Christi auditur: et sequuntur oves, 
non mercenarium, sed vocem Pastoris per mercenarium. 
Audite mercenarios ab Ipso Domino demonstrates : Scribce, 
inquit, et Phariscei cathedram Moysi sedent : quce igitur dicunt, 
facite; quce autem faciunt, facer e nolite. Quid aliud dixit, nisi, 
per mercenarios vocem Pastoris audite ? Sedendo enim cathe- 



OF THE WORD OF GOD. 



67 



dram Moysi, legem Dei docent : ergo per illos Deus docet. Chap. VII. 
Sua vero illi si velint docere, nolite audire, nolite facere. J ' 
Quod enim facit male, non prasdicat de cathedra Christi : 
inde laedit unde mala facit, non unde bona dicit. 

Rainold, Conference with Hart, 1598, p. 255—269. 

2 Below, Pt. iii. ch. iii. toward the end. 

<J£. Am I then to make myself the judge 
whether they are in error ; and if not, to what 
test and standard of doctrine am I to appeal? 

$L We may not listen to our own private inde- 
pendent reason, but, first, and above all, Holy 
Scripture, as received, guarded, and interpreted 
by the Catholic Church from the beginning "ac- 1 Cor. ii. 13. 
cording to the proportion of faith," is the Rule om " xn ' 
and Standard to which all teaching is to be re- 
ferred, and against which no one is to be heard, 
no, not even "an angel from heaven;" and next, Gal. i. 8. 
subordinately and by way of explanation of 
Scripture, the consent of the Church herself, 
speaking in her public Expositions, Creeds, Coun- 
cils, Liturgies, Confessions, and writings of her 
ancient Bishops and Doctors, is to be regarded \ 

1 Rainold's Conference, p. 46. Bp. Andrewes on the 
Decalogue, p. 57. 

Waterland, Works, v. p. 265. On the Use and Value 
of Ecclesiastical Antiquity. A very particular regard is due 
to the Public Acts of the Ancient Church appearing in Creeds 
made use of in baptism, and in the censures passed upon 
heretics. It is not at all likely that any whole Church of 
those times should vary from Apostolical doctrine in things 
of moment ; but it is, morally speaking, absurd to imagine, 
that all the Churches should combine in the same error, and 
conspire together to corrupt the doctrine of Christ. Bp. Bull, 
Def. Fid. Nic. i. 1. 9. Religio mihi est eritque contra 
torrentem omnium Patrum S. Scripturas interpretari, nisi 
quando me argumenta cogunt evidentissima — quod nunquam 
eventurum credo. 



68 



RIGHT INTERPRETATION 



Part l (fg. You speak of her ancient Bishops and 
Doctors ; but were not they also private and fal- 
lible individuals ? 
8. Yes. 

<5|. What ground then is there for any special 
deference to their opinions? and what is the 
nature of that deference ? 

The first act of duty to them is not to at- 
tempt to raise them to that place where they them- 
selves are not willing to stand 1 ; namely, to a level 
with the writers of Holy Scripture. Scripture 
alone 2 can neither deceive nor be deceived. But 
the expositions of Scripture by the Fathers of the 
Church are entitled, on many grounds, to special 
reverence. 

1 Tertullianus, adv. Hermogenem. Non recipio quod 
extra Scripturam de tuo infers. Idem, De Carne Christi, 2. 
Si Apostolicus es, cum Apostolis senti. 

S. HiERON.ad Theophilum. Aliter habeo Apostolos, alitor 
reliquos tractatores. Illos semper vera dicere ; istos in qui- 
busdam ut homines errare. 

S. August. Epist. 82. Hieronymo. Ego solis eis Scriptu- 
rarum libris qui jam Canonici appellantur, didici hunc timo- 
rem honoremque deferre, ut nullum eorum auctorem scri- 
bendo aliquid errasse firmissime credam. Alios autem ita 
lego, ut quantalibet sanctitate doctrinaque prsepolleant, non 
ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel 
per illos auctores Canonicos, vel ratione probabili, persua- 
dere potuerunt. See also below, p. 71. 

2 Tertull. Prsescrip. adv. Haeres. c. 3. Non ex personis 
probamus fidem, sed ex fide personas. 

S. August, lib. Hi. de Trinit. Noli meis Uteris quasi 
Scripturis Canonicis inservire. Noli meas literas ex tua 
opinione vel contentione, sed ex divina, lectione vel incon- 
cussa ratione corrigere. 

S. August, contra Cresconium, lib. ii. cap. 31. Nos nul- 
lam facimus Cypriano injuriam, quum ejus quaslibet literas a 



OF THE WORD OF GOD. 



69 



Canoniea divinarum Scripturarum auctoritate distinguimus. Chap. VII. 
Neque enim sine causa, tarn salubri vigilantia, Canon JSccle- 
siasticns constitutus est, ad quern certi prophetarum et Apo- 
stolorum libri pertinent, quos omnino judicare non audemus, 
et secundum quos de cseteris Uteris vel fidelium vel infidelium 
judicamus. See also c. Donatistas, ii. c. 3. 

State these grounds. 
H. First, because they lived in times imme- 
diately succeeding those of Christ Himself and 
His Apostles ; next, because the vernacular lan- 
guage of many of them was that in which the 
Evangelists and Apostles themselves wrote ; next, 
because of their undivided devotion to the ministry 
of the Word ; because, also, they possessed and 
had the use of religious and other treatises which 
are now lost ; also, because they habitually used 
mutual conference, publicly and privately, with one 
another ; next, on account of their piety and suf- 
ferings urging and requiring them to examine the 
truth, as they valued their highest interests, tem- 
poral and eternal ; and from their needs and 
prayers for Divine Grace, which we know to have 
been especially shed in abundant supplies upon the 
early Church 1 ; and, lastly, because their writings 
have been approved and are held in great respect 
by the Church. 

1 Abp. Wake's Apostolical Fathers, c. x. p. 110. 1. They 
were contemporary with the Apostles, and instructed by 
them. 2. They were men of an eminent character in the 
Church, and therefore such as could not be ignorant of what 
was taught in it. 3. They were careful to preserve the 
doctrine of Christ in its purity, and to oppose such as went 
about to corrupt it. 4. They were men not only of a per- 
fect piety, but of great courage and constancy, and therefore 
such as cannot be suspected to have had any design to pre- 
varicate in this matter. 5. They were endued with a large 



70 



RIGHT INTERPRETATION 



Part L portion of the Holy Spirit, and, as such, could hardly err in 
v ' what they delivered as the Gospel of Christ. 6. Their writings 
were approved oy the Church in those days, which could not 
be mistaken in its approbation of them. 

Waterland on the Trinity, vii. On the Use and Value 
of Ecclesiastical Antiquity, Works, v. p. 253—333 ; p. 260. 
1. The ancients who lived nearest to the Apostolical times 
are of some use to us, considered merely as contemporary 
writers, for their diction and phraseology. . . 2. A further use 
of the ancient Fathers is seen in the letting us into the know- 
ledge of antiquated rites and customs, upon the knowledge of 
which the true interpretation of some Scripture phrases and 
idioms may depend. 3. They are further useful as giving 
us an insight into the history of the age in which the sacred 
books (of the New Testament, I mean) were written. 4. 
The ancientest Fathers may be exceedingly useful for fixing 
the sense of Scripture in controverted texts. Those that lived 
in or near the Apostolical times might retain in memory 
what the Apostles themselves or their immediate successors 
said upon such and such points. — Their nearness to the time, 
their known fidelity, and their admirable endowments, ordi- 
nary and extraordinary, add great w r eight to their testimony 
or doctrine, and make it a probable rule of interpretation in 
the prime things. It deserves our notice, that the Fathers 
of the third and fourth centuries had the advantage of many 
written accounts of the doctrine of the former ages, which 
have since been lost ; and therefore, their testimonies also 
are of considerable weight, and are a mark of direction to us, 

not to be slighted in the main things 5. There is one 

consideration more, tending still to strengthen the former, 
and which must by no means be omitted ; namely, that the 
charismata, the extraordinary gifts, were then frequent, visibly 
rested in and upon the Church, and there only. 

<j$. What inferences do you draw from this 
statement ? 

$U These considerations show that their works 
are entitled to great respect, especially in a nega- 
tive sense ; i. e. if any doctrine appears to have 
been unknown to them, or to be contra?°y to their 



OF THE WORD OF GOD. 



n 



sense, as expressed in their writings, it may safely Chap, til 
be concluded to be novel, and must consequently 
be rejected as false 1 . 

1 Waterlaxd, ibid. p. 275. This negative way of arguing 
is generally allowed, and can hardly bear any controversy. 
Bishop Stillingfleet (Rational Account, ii. p. 58,) observes, 
that it is sufficient prescription against any thing which can be 
alleged out of Scripture, that if it appear contrary to the sense 
of the Catholic Church from the beginning, it ought not to be 
looked upon as the true meaning of Scripture. 

But have not modem Expositors special 
advantages, not possessed by the ancient ; and are 
they not entitled, in certain respects, to preference 
to them? 

SE. Modern Expositors have, no doubt, certain 
advantages. They have the experience of the 
past, whence they may see how error has been 
confuted by truth, which has gained in strength 
and clearness from the contest, for c< Ex haereticis," 
says St. Augustine, " asserta est Catholica 1 
and thus they learn to avoid error and to maintain 
truth. They have the benefit of the advancement 
of knowledge of languages and criticism, of the 
discoveries in science, and of the geographical and 
antiquarian researches of later days. 

Both ancient and modern Interpreters have 
their respective uses : and in the case of two good 
things, both of which are given us for our use by 
Almighty God, it is unwise to say, u this is worse Ecclus. 
than that our duty is to be thankful to Him XXX1X ' 34 ' 
for both, and according to our means and oppor- 
tunities to use them accordingly. 

1 S. Aug. i. 1213—1215. iii. 2066. iv. 730. 732. 978. 1729. 
v. 412. vii. 858. viii. 392. ed. Paris. S. Chrysostom, ii. 836. 
ed. Savil. 



72 



RIGHT INTERPRETATION 



v Par t i. I infer, from all you have now said, that 

you do not allow that there is any one living, 
visible, infallible Judge in controverted causes of 
Faith? 

There is one visible and infallible Judge in 
such causes, and one only, namely, Holy Scrip- 
ture ; as St. Augustine 1 says, " Scriptura sancta 
sola nescit fallere, nec falli and to this standard, 
isa. viii. 20. " To the Law and to the Testimony," all appeals 
in such cases must be made, as St. Optatus 2 and 
St. Augustine said, in their controversies with the 
Donatists, " On earth we can find no Judge ; we 
must seek one from heaven ; but why from hea- 
ven when we have it in the Gospel? quid ad coelum, 
quum habemus in Evangelio ? Why do we strive 
together? Q,uare de haereditate litigamus? fratres 
sumus, quare contendimus? Non sine Testamento 
dimisit nos Pater; sedet Christus in coelo; et 
contradicitur Testamento Ejus — Aperi, legamus." 

1 S. Aug. de Meritis, i. 22, compared with Epist. lxxxii. 
Tantummodo scripturis hanc debeo servitutem, qua eas solas 
ita sequar ut conscriptores earum nihil in eis ornnino errasse 
non dubitem. See also his words above, p. 67. 

2 S. Optatus adv. Parmen. v. 2. S. Aug. in Psalm, xxi. 
30. Abp. Laud against Fisher, sect. xxvi. A. C. would 
know what is to be done for reuniting of a Church divided 
in doctrine of the faith, when this remedy by a general 
council cannot be had. " Sure Christ our Lord," saith he, 
"hath provided some rule, some judge, in such and such like 
cases, to procure unity and certainty of belief." I believe so 
too : for He hath left an infallible rule, the Scripture, and that 
by the manifest places in it (which need no dispute, no ex- 
ternal judge), is able to settle unity and certainty of belief, 
in necessaries to salvation : and in non necessariis, in and 
about things not necessary, there ought not to be a conten- 
tion to a separation. 

<S|. But Scripture, though a visible and in- 



OF THE WORD OF GOD. 



73 



fallible, is no living Judge, and is not a single Chap. VII . 
living Judge necessary ? 

Christ knows best what is necessary for His 
Church ; and He never appointed one. 

How do you prove this ? 
If there ever had been such a thing as 
one living Judge, it must have existed in the 
time of the Apostles; and they never would 
have summoned a Council 1 at Jerusalem, if any 
one living man, and specially any one actually pre- Actsxv.3.7. 
sent among them when they summoned it, had 
possessed authority to decide the controversy 
which occasioned its convocation. And it is ab- 
surd to imagine that Bishops w r ould have been 
put to the pains of coming together from the most 
distant parts of Christendom to meet in Church 
Synods, in many different places, at many different 
times, in the early ages of the Church, if the 
Church had known any thing of any such person 
as one living infallible Judge, existing in one 
place 2 . 

1 Abp. Laud against Fisher, sect. xxvi. To draw all to- 
gether to settle controversies in the Church, here is a visible 
judge and infallible, but not living, and that is the Scripture 
pronouncing by the Church ; and there is a visible and a 
living judge, but not infallible, and that is a general Council, 
lawfully called and so proceeding. 

2 See further below, Part ii. chap. is. 

<©. But in cases where General Councils cannot 
be summoned, how are litigated questions to be 
settled, and necessary Reforms to be made in the 
Church, since it cannot be by one living Judge ? 

Let each National Church keep itself as 
near as it can to God's Law 1 : and, whereinsoever 
it may have gone astray, (whatever other Churches 

E 



74 INTERPRETATION OF THE WORD OF GOD. 

may do,) let it amend itself 2 . And if, after all, con- 
troversies should arise and defects exist in it, — 
which will doubtless always be the case more or 
less in every part of the Visible Church, even until 
the Great Day, when "the Son of Man shall send 
forth His angels, and they shall gather out of His 
kingdom all things that do offend and them which 
do iniquity, 3 ' such things must be regarded by its 
members as having their special uses for their 
growth in grace. They are to be considered as 
trials 3 of their faith, as incitements to watchful- 
ness, fasting, and prayer, and as exercises of their 
Christian hope, and desire, calling on them to 
"possess their souls in patience/' and to raise 
their eyes from the present strifes, confusions, 
failings, and calamities in the Church militant on 
earth, to the future peace, order, beauty, and 
felicity of the Church glorified in heaven. 

1 See Hooker above, p. 22. 

2 Hooker, III. 1. 10. The indisposition, therefore, of the 
Church of Rome to reform herself must be no stay unto us 
from performing our duty to God, even as desire of retaining 
conformity with them could be no excuse if we did not 
perform that duty. 

Abp. Laud against Fisher, sect. xxiv. Was it not lawful 
for Judah to reform herself when Israel would not join ? Sure 
it was, or else the prophet deceives me, that says expressly, 
Though Israel transgress, yet let not Judah sin. And St. Jerome 
expounds it of this very particular sin of heresy and error in 
religion. 

3 Abp. Laud against Fisher, sect. xxiv. When a general 
council cannot be had, the Church must pray that it may, 
and expect till it may ; or else reform itself per partes, by 
national or provincial synods (as hath been said before). 
And in the mean time it little beseems A. C, or any Chris- 
tian, to check at the wisdom of Christ, if He have not taken 



ADMINISTRATION OF SACRAMENTS. 75 



the way they think fitting to settle Church differences ; or Chap.VIIL 
if, for the Church's sin or trial, the way of composing- them be icor^xi. 19. 
left more uncertain than they would have it, that they which 
are approved may be known. See Waterland, v. 321. 



CHAPTER VIII. 

ON PRIVILEGES IN THE CHURCH — DUE ADMI- 
NISTRATION OF THE SACRAMENTS BY A LAW- 
FUL MINISTRY. 

What other privileges are received from 
God through the medium of the Church ? 

The Sacraments of Baptism and of the Matt.xxviii. 
Lord's Supper, which are the visible symbola and xyL^^ 
characteres Ecclesite, — the signs, badges, and bonds ^ k ^™: 
of the Christian Church \ 42I 1 Cor. " 

xi. 24. Tit. 

1 S. Aug. contra Faustum, xix. 11. In nullum nomen re- iii. 5. 
ligionis sive verse sive falsae coagulari homines possunt nisi 
aliquo signaculorum vel sacramentorum visibilium consortio col- 
ligantur. S. Aug. contra Parmen. ii. c. 13, De Cathechiz. 
Rudibus. Sacramenta signacula rerum divinarum visibilia in 
quibus res ipsae invisibiles honorantur. S. Basil, Homil. xiii. 

<fl|. Why is the Administration and Reception 
of the Sacraments necessary ? 

H. Because it has pleased God, in His infinite 
wisdom and mercy to us, to ordain them as 
federal rites wherein the new Covenant is ratified 
to us ; and to make them the instruments of our }^[^ xii ' 
incorporation, union, life, and growth, in the Body x. 16, 17. 
of Christ ; and because He has constituted them 
the proper and efficacious means for the convey- 
ance of His grace, pardon, and goodness to us, 
and for the quieting of our consciences, the 
illumination of our minds, and the preservation 
e 2 



76 ADMINISTRATION OF SACRAMENTS 



t Part *• of our souls and bodies; and because He has 
Jobniii. made them also to be memorials of His past, 
vi. 53. 56, pledges of His present, and earnests of His future 
Mark xvi. j ove to a jj rece j ve them worthily; and because 
He has appointed them to be visible symbols and 
tokens by which the members of Christ are dis- 
tinguished from all who do not adore Him as their 
Lord, and by which they show their love for each 
other, and thus edify each other, and strengthen 
the unity of the body by mutual indwelling in 
Christ; and finally, because our Saviour Christ 
Himself has declaimed them to be necessary to sal- 
vation 1 , 

1 Hugo, de Sacramentis, lib. i. cap. 5. Institutio sacra- 
mentorum, quantum ad Deum auctorem, dispensationis est ; 
quantum vero ad hominem obedientem, necessitatis : quoniam 
in potestate Dei est prceter ista hominem salvare ; sed in 
potestate hominis non est sine islis ad salutem pervenire. 

Hooker, V. lvii. 4. It is not ordinarily God's will to 
bestow the grace of Sacraments on any but by the Sacra- 
ments ; which grace also they that receive by Sacraments, 
or with Sacraments, receive it from Him, and not from them. 
Wisd. xvi.7. For of Sacraments the very same is true which Solomon's 
Wisdom observeth in the brazen serpent. He that turned 
towards it was not healed by the thing he saw, but by Thee, 
O Saviour of all. The use of them is in our hands, the effect 
in His. Hooker, V. lx. 4. If Christ Himself, which giveth 
salvation, do require Baptism, it is not for us, that look for 
salvation, to examine Him whether unbaptized men may be 
saved, but seriously to do that which is required, and reli- 
giously to fear the danger which may grow from the want 
thereof. 

<S|. By whom are the Sacraments adminis- 
tered ? 

John xx. 21, By persons lawfully 1 called and sent for 

l;tt.xxvHi. that Purpose. 

19. 1 XXXIX Articles, Art. xxiii. 



BY A LAWFUL MINISTRY. 



77 



By what name are the Ministers of the Chap.viii. 
Sacraments distinguished from those to whom 
they minister ? 

They are called ic\ripuco\, clerici, clerks, or 
clergy ; and are thus distinguished from the other 
members of the Church., who are called Xabg, or 
laity \ 

1 S. Clement, Ep. ad Cor. i. 40. Abp. De Marca, Dis- 
sertatio de discrimine laicorum et clericorum (in the Ap- 
pendix to his Concordia), p. 84. 

<5|. What is the origin of these words ? 

HI. The clergy are so called from KXripog \> a lot 
or portion, because they are allotted and conse- 
crated to God, or because He and His Church is 
their lot and inheritance ; and the Laity 2 of the 
Christian Church are so termed, as being the 
chosen nation and peculiar people of God. 

1 SuiDAS, nXrjpos, to (TvcrTrjfxa tujv 8iaK.6vcovK.ai TrptcrfivTepcdV. 
S. Hieron. ad Nepotian. de vita Clericorum. Propterea 

vocantur Clerici vel quia de sorte sunt Domini vel quia Do- 
minus sors, id est pars, Clericorum est. 

S. Chrysost. in Act. Apost. i. 17, 18. "EXax* rov KXijpov 
rrjs diaKovias ravrrjs' KXrjpov Se avrbv KaXei deiKvvs rrjs 
rov Qeov -)(dpiTOs rb ttclv ov, Kal dvapLpvrjaKoov avrovs rcbv 
TraXaiav, on 6 Qebs avrovs ckXtj pcoaaro Kaddnep robs 
Aevtras. Vide et in Act. i. 26. edooKav KXr)povs avrdov, 
Kal eneaev 6 kXtj pos eVt Mardlav. 

Num. xviii. 24. Vers. LXXII. iya> r) ptp'is aov Kal r) Kkrjpo- 
vopla aov. The word KkrjpiKol was sometimes, indeed, ap- 
plied in ancient times to the inferior Ministers, the superior 
being called iepels. 

2 Bp. Bilson, Perpet. Government of Christ's Church, 
chap. x. p. 202, ed. Oxf. 1842. And so the learned know 
the word Xabs, whence lay is derived, importeth even " the 
Lord's peculiar people;" which distinction of people from 
priest is neither profane nor strange in the Scriptures. 

E 3 



78 ADMINISTRATION OF SACRAMENTS 



v Par t l , "There shall be," saith Esay, "like people, like priest." 
Is. xxiv. 2. And so saith Osee ; as also Jeremy divideth the Church into 
Jer^xxiii ^ ^ e " P ro P net " " priest," and " people." As for the name of 
11. xxvi. 7. Clergymen, Jerome saith, " Therefore are they called Cler- 
gyrnen, or Clerks, either because they are the Lord's por- 
tion (to serve the Church of Christ), or for that the Lord is 
their portion and part (to live on such things as are dedi- 
cated to the Lord)." 

<©. But how is this assertion of the necessity 
of a call and ordination of special persons con- 
sistent with the expressions of St. Peter to whole 
1 Pet. ii. 9. congregations, " Ye are a chosen generation, a 
Rev. i. 6. royal priesthood and of St. John, " He hath 
made us unto our God kings and priests ? 99 

Do not these words seem to intimate that all 
Christians are priests to God? 

jH. In a certain sense, they do. All men, espe- 
cially all who are in authority and in eminent 
stations, as Kings, Nobles, Magistrates, States- 
men, Legislators, Poets, Parents, may be called 
Priests of God \ as being consecrated to His ser- 
vice. In the words of St. Augustine 2 , "Chris- 
tians, whether lay or clergy, are priests, for they 
are all members of the one High Priest Jesus 
Christ. They are a holy Temple of God, and 
their souls are His altars, on which they do sacri- 
fice to Him but then the special ministration of 
God's Word and Sacraments is committed to cer- 
tain persons, who have accordingly, in Scripture, 
Acts xiii. 2. particular designations, as being separated for the 

1 Cor. ix. r i n i q i 

11. 13. work whereunto they are called ; whence arise 
?ThIss. 6 v. the relative duties of Clergy and Laity which are 
PhiMi 29 en j ome d in numerous places of Holy Writ; espe- 
lTim.y. 17. cially in St. Paul's Epistles to Timothy and Titus; 
Heb. xni. 7. an( j K Ecclesia non est, 99 says St. Jerome, " quae 

Acts xx. 28. 



BY A LAWFUL MINISTRY. 



79 



non habet Sacerdotes V Christ gave not all, but Chap.vhl 
" some Apostles, and some Prophets, for the work Jj*^- 
of the ministry" says St. Paul, and he asks, "Are 1 Cor.xii. 
all Apostles ? are all Prophets ? are all Teachers ?" \% 0T xiv 
No ; every one in his own order. And St. J ames \ 6 - 

Jciiiics v« X4< 

would not have directed Priests to be sent for, if 
every one was a Priest. 

And by such a general interpretation of St. 
Peter's and St. John's words, all degrees, civil 
as well as ecclesiastical, would be confounded ; for 
then every one would be not only a Priest, but 
every one would also be a King. On the contrary, 
the expression is itself an evidence and proof that 
special Priests as well as special Kings are designed 
of God ; and its true meaning is, that Christians 
are to be distinguished, in spiritual things, from 
the rest of the world, as Kings and Priests, each in 
their respective functions, are distinguished from 
others who have not their peculiar duties. 

1 S. August, in Joan. Evang. Tractatus li. Cum ergo 
auditis, fratres, Dominum dicenlem, Ubi ego sum, illic et 
minister mens erit ; nolite tantummodo bonos Ejriscojios et 
Clericos cogitare. Etiam vos pro modo vestro ministrate 
Christo, bene vivendo, eleemosynas faciendo, noraen doctri- 
namque ejus quibus potueritis prsedicando ; ut unusquisque 
etiam pater-familias hoc nomine agnoscat paternum affectum 
suee familiae se debere. Pro Christo et pro vita seterna, suos 
omnes admoneat, doceat, hortetur, corripiat ; impendat bene- 
volentiam, exerceat disciplinam ; ita in domo sua ecclesias- 
ticum et quodammodo Episcopate implebit officium, minis- 
trans Christo, ut in seternum sit cum Ipso. 

2 S. Aug. de Civ. Dei, xx. 10. Psalm xciv. p. 1465. 

3 Tertdllian, de Baptism. 17. Dandi baptismum jus 
habet summus sacerdos, qui est Episcopus, dehinc Presbyteri 
et Diaconi non tamen sine Episcopi auctoritate. Tertul- 
lian, de Coron. 3. Eucharistiae sacramentum non de aliorum 

E 4 



80 ADMINISTRATION OF SACRAMENTS 



Part I. manu quam prcesidentium sumimus. See S. Hieron, below, 

' v ' p. 92, 93. 

Tertullian, de Prescript. Haeret. 39, on the practice of 
heretical as opposed to that of Catholic congregations : — Ordi- 
nationes eorum temerariae, leves, inconstantes. Itaque alius 
hodie Episcopus, eras alius ; hodie Diaconus qui eras Lector : 
hodie Presbyter qui eras Laicus. 

Optatus, ad Parmen. ii. 25. Quatuor genera sunt in Eccle- 
sia, Episcojwrum, Presbyterorum, Diaconorum, et Fidelium. 

1 Cor. xiv. 4 s< Hierom. adv. Lucif. c. 8. S. Chrysostom ad 1 Cor. 

xiv. 16. Ordinal of the Church of England. There shall 
be a Sermon declaring . . . how necessary the Order of Priests 
is in the Church of Christ. Hooker, III. xi. 18. We hold 
that God's clergy are a state which hath been and will be (as 
long as there is a Church upon earth) necessary, by the plain 
Word of God Himself, a state, where unto the rest of God's 
people must be subject as touching things that appertain to 
their souls' health. See below, p. 83. 88. 

You spoke of special persons, lawfully 
called and sent ; who are they ? 

Those "who are tried, examined, and known 
to have such qualities as are requisite for their 
office, and are also, by public prayer and imposi- 
tion of hands, approved and appointed thereto by 
lawful authority l ." 

1 Pref. to Ordinal of the Church of England. XXXIX 
Articles, Art. xxiii. Canons of 1603, xxxiii. xxxiv. xxxv. 

You mean, therefore, that no man may 
undertake of himself the duties of the Christian 
Ministry ? 

I do. "No one taketh this honour unto him- 
self 1 , but he that is called of God, as was Aaron." 



Isa. xlix. 1. 
Jer. xxiii. 
21. 

Gal. i. 15. 

Heb. v. 4. Aaron and nis sons were appointed by God to 
xxviii. l. wa it on the Priest's office ; and "the stranger that 
N H™- L"- ]9' came nigh" was to be put to death. "A man can 

XVlll. O 0. ° . , . . 

John x. 1. receive nothing unless it be given him from above." 



BY A LAWFUL MINISTRY. 



81 



" He that entereth not by the door into the sheep- Chap . vmi . 

fold, but climbeth up some other way, the same 

is a thief and a robber." The sons of Sceva who Actsxix.14. 

assumed Apostolic functions were overcome by 

the Evil Spirit. And an awful warning against 

any such assumption is contained in the history of 

Korah, Dathan, and Abiram, who were destroyed 

by God for invading the priestly office, and of^ um g 4 xvi - 

King Uzziah, who was smitten with leprosy for xviii. 3. 

so doing. Nay, more, Uzzah was smitten by God xxvLh! 19. 

for touching the ark, (which, not being a Levite, he ? 5^ m - vi - G - 

° J v & ' , 1 Chron. 

could not lawfully do,) though he put forth his xiii. 10. 
hand with a good intention to stay it. 

1 S. Cyprian, de Unit. Eccl. p. 111. Hi sunt qui se pree- 
positos sine ulla ordinationis lege constituunt, qui nemine 
Episcoporum dante, Episcopi sibi nomen assumunt. 

S. Cyprian, Ep. 69, p. 182. Quomodo Pastor ille vocari 
potest qui, manente vero Pastore et in Ecclesia Dei ordina- 
tione succedanea prsesidente, nemini succedens, et a se ipso 
incipiens, alienus sit et Dominicae pacis ac divinae unitatis 
inimicus ? 

Bp. Barlow, on the Necessity of a Lawful Call to the 
Ministry. Remains, p. 613. See also below, p. 83, and 
chap. xi. 

(?§. But if Aaron was called by God, why may 
not a person who believes that he has a Divine 
call take upon him this function ? 

HI. Because a man may be mistaken, in suppos- Exod. 
ing himself called by God. Aaron was not only Lev. viii. 
called by God, but, at God's express command to jjj^Jjj xlv 
Moses, was visibly ordained by him. And St. Paul 16. 
asks, " How shall they preach except they be Rom - x - ls - 
sent 1 ?" 

1 XXXIX Articles, Art. xxiii. 

Hooker, III. xi. 18. A solemn admittance to charge in 
E 5 



8.2 ADMINISTRATION OF SACRAMENTS 



Part I. the Church is of such necessity, that without it there can be 
v v ' no Church Polity. 

Leslie, Discourse on the Necessity of an outward Com- 
mission. 

Does the necessity of a due visible mission 
or sending appear from the New Testament ? 
Is.xlvii. 16. ^ Yes. Even Christ glorified not Himself to 

lxi. 1. ... 

Matt. iii. be made an High Priest. He did not enter on 

16 17 

LukeiV. 18. His office till He was visibly and audibly commis- 
n^x lo 19 s ^ one d to do so. And in the same way the Twelve 
xv. 24. and the Seventy were chosen, called, and sent by 

John i. 32. tt . , 

vi. 70. Him 1 . 

Acts i. 24. 

Luke x. 1. i S. Ambrose, Epist. xliv. 

1 Tim. ii. 7. (f$. Does not this further appear from the titles 
v. 43. assigned in Scripture to Christ's Ministers ? 

1 pi™"ii* 5 1 " ^' Yes * An ^P os tl e C ' AitootoXoq) does not 

2 Cor. v. 20. signify one who comes, but one who is sent ; so 

Ministers are called in Scripture K?'?puK£e, namely. 
Heralds, and Ylpiafitig, Ambassadors; that is, 
they are persons who do not present themselves on 
their own authority, but who come with a com- 

Jer. xxiii. mission publicly given them by others 1 ; and their 
office is named in the New Testament a SiaKov'ia, 
XtiTovpyta, and oiKovopia, that is, a ministry, service, 

Rom. xii. 7. and steivardship, not an independent function. 

1 Cor. iii. o. 

25* 5 ' xvi> 1 S. Aug. iv. 1375. Dixit Christus, ' Omnes qui venerunt 

2 Cor. v. 18. fures sunt et latrones /' id est qui venerunt sua sponte, a Me 
\ G T\m ^12 11011 Suni miss ** ^ venerunt sm e Me, in quibus Ego non fui. 
2 Tim. iv. 5. S. Aug. in S. Joann. xlv. Non prater Christum sed cum 
Phil. ii. 17. Hlo Prophetce venerunt. Venturus Christus illos praecones 

1 Cor. ix. 17. x? in 
Eph iii 2 nns "- — c - -Faust, xvi. 12. 

2 Cor. ix. 12. Theophylact in 1. c. S. Joann. p. 645. K\e7rra\ Kal 

XycrTal — ocroi rj\6ov, ov% 6Voi a.7reaTa.Xr](rav, ol p,ev yap 
irpo^rjTai aTroaraXevTes napeyevovro, ol 8e \jrev8o7rpo(pT]TaL 



BY A LAWFUL MINISTRY. 83 

oioi kcll oi p-qOevres a-Taciaarrai {JLijftevos drr oo-reiXavros Csap.VIII. 
rjXdov, eVi 8iaarpo(prj tcov a.7ra.T(0[xeva>v. 

S. Hieron. Prooem. in S. Matth. In venientibus est prse- 
sumptio temeritatis, in missis est obsequium servitutis. 

([^. Since, then, a man cannot take this office 
upon himself, but must receive it visibly from 
some lawful authority, what is that lawful autho- 
rity? 

H. First, in the beginning, that of Christ Him- John xvii. 
self; and then after Him, that of those whom xx ' 21. 
Christ sent, saying unto them, " As My Father Matt.xxviii. 
hath sent Me, even so send I you " and lo, I am 1 Pet. 11. 
with you alway, even to the end of the world X iv. 23. 
and who therefore, being thus sent, were commis- } 4 Tl ™' 2 2 V ' 
sioned to send others, in a never-ending succession, 2 Tim - 2 - 
as Christ, Who sent them, was sent of God. 
Christ was 6 rov Osov ' Airoo-ToXog ; the Twelve 
were Christ's Apostles ; and every Minister, law- See above, 
fully ordained, is an ' AiroaroXog of the Apostles \ p- 62 ' 

1 S. Clemens, Ep. ad Cor. cap. xlii. ige7rep<fidri 6 Xpio-- 
ros arrb rov Qeov, kcli oi o.tv6o~to\oi cltto rod Xpiarov, ot 
Kara %a>pas Kai nokeis nrjpvo-crovres naOicrravov ras a7rap^as 
avrcov els ^'Ettlo-kotvovs nai Aiclkovovs. 

Hooker, V. lxxvii. 1. In that they are Christ's Ambas- 
sadors, — who should give them authority, but He Whose 
most inward affairs they manage ? What angel of heaven 
could have said to man, as our Lord did unto Peter, ' Feed 
My sheep, — preach, — baptize ; — do this in remembrance of 
Me ; — whose sins ye retain, they are retained ; and their 
offences in heaven pardoned, whose faults ye shall on earth 
forgive ? ' 

<©. Together with a lawful call and visible 
mission, what else is necessary to constitute a 
person duly and fully a Minister of Christ? 

$L He must also receive the ordaining grace of 
e 6 



84 ADMINISTRATION OF SACRAMENTS. 



^ Par t I. ^ the Holy Spirit of God, investing him with the 
Matt.xxviii. power of dispensing God's word and sacraments ; 
John xx. 21. °f remitting and retaining sins; of praying for 
Matt 1 * 13 G°cP s people, and of blessing them in His Name ; 

and this the Holy Spirit 1 confers by the hands 
of the successors of the Apostles, and by their 
prayers and blessings, in the office of Ordination 2 . 

1 Bp. Bilson, Perpetual Government of Christ's Church, 
p. 160. To create Ministers by imposing hands, is to give 
them not only power and leave to preach the Word and 
dispense the Sacraments, but also the Grace of the Holy 
Ghost, to make them able to execute both parts of their 
function. This can none give but they that first received 
the same. 

Hooker, V. lxxvii. 8. When we take ordination, we 
receive the presence of the Holy Ghost — Whether we 
preach, pray, communicate, condemn, give absolution, or 
whatsoever we do, as disposers of God's mysteries, our 
words, judgments, acts, and deeds, are not ours, but the 
Holy Ghost's. 

Bp. Pearson on the Creed, Art. viii. It is the office of 
the Holy Spirit to sanctify and set apart persons for the 
duty of the Ministry, ordaining them to intercede between 
God and His People, to send up prayers to God for them, 
to bless them in the Name of God, to teach the doctrine of 
the Gospel, to administer the Sacraments instituted by Christ, 
Eph. iv. 12. to perform all things necessary " for the perfecting of the 
saints, for the work of the ministry, for the edifying of the 
body of Christ." 

2 Ordinal of the Church of England, the Bishop says : 
" Receive thou the Holy Ghost, for the office and work of 
a Priest in the Church of God, now committed unto thee by 
the imposition of our hands. Whose sins thou dost forgive, 
they are forgiven ; and whose sins thou dost retain, they are 
retained." On the Subject of this Chapter, see further below, 
Part ii. Chapter vi. 



85 



CHAPTER IX. 

ON THE THREE ORDERS OF MINISTERS IN 
THE CHURCH. 

<©. Are all ordained Ministers of equal rank chap, ix. 
and dignity? ' ' 

a. No. 

How many degrees are there of them ? 
H. There are Three Orders in the Christian 
Church, as there were three in the Church of the 
Jews. 

<©. What are they called ? 

The orders of Bishops, Priests, and Dea- 
cons \ 

1 S. Ignat. ad Trail, iii. x a) P' LS tovtgov ('Ettlo-kottov, TLpecr- 
fivrepcov Kai AiaKovav) 'EKAcA^cria ov KaXeirai. 

S. Clem. cap. xl. p. 138 — 140. ed. Jacobson. T(5 dpxiepel 
(Episcopo) i8iai Xecrovpylai 8e8op.evai elulv, kol tols lepevcri 
(Presbyteris) l8los 6 tottos tt poo-TeraKrai, kcu "Kevtrais 
(Diaconis) t8cai 8ia.Koviai €7TLK.eivTai' 6 Xa'ticbs avOpcorros rols 
\diKo7s irpocrTayp-aaLv dederai. See Theophyl. in S. Luc. 
xix., on the differences and various functions of the Three 
Orders. 

Optatus de Schismate Donatist. ii. 14. Certa membra 
sua habet Ecclesia, Episcopos, Presbyteros, Diaconos, Minis- 
tros, et turbam fidelium. Optatus, ii. 24. Cum sint (sicut 
supra dixi) quatuor genera capitum in Ecclesia, Episcoporum, 
Presbyterorum, Diaconorum, et Fidelium, nec uni parcere 
voluistis, evertistis animas hominum. Agnoscite vos animas 
evertisse. Invenistis Diaconos, Presbyteros, Episcopos ; fecistis 
Laicos. Agnoscite vos animas evertisse. See above, p. 80. 
Bingham, ii. xix. 15. 

<©. To what do they correspond ? 

To those of High Priests, Priests^ and 
Levites \ 

1 S. HiERON. Ep. lxxxv. ad Evag. Ut sciamus traditiones 



86 



ON THE THREE ORDERS OF 



Part I. Apostolicas sumptas de vetere Testamento, quod Aaron et 
v ' Filii ejus atque Levitae in Templo fuerunt, hoc sibi Episcopi, 
— (he does not say, — hoc sibi Papa Romanus) — et Presbyteri, 
et Diaconi, vindicent in Ecclesia. 

What is the derivation and meaning of the 
word Bishop ? 

<H. It is derived from the Greek 'Ett'ktkottoq, 
Episcopus, which signifies one who inspects or over- 
looks others, for the sake of guiding, governing, 
and correcting them \ 

1 S. Aug. ad Ps. cxxvi. Ideo altior locus est Episcopis, 
ut ipsi superintendant et quasi custodiant populum. Nam et 
Graece quod dicitur Ejnscopas, hoc Latine Superintentor dici- 
tur. Quo modo Vinitori altior locus ad custodiendam 
Vineam, sic et Episcopis altior locus factus est. 

What is the derivation and meaning of the 
name of the second order? 

Priest, or Presbyter, is derived from the 
Greek Ylptafiv-epog, and signifies a superior, pro- 
perly in age, and thence also in worth and gravity 1 . 

1 Bp. Bilson, Perpetual Gov. p. 202. The name of 
Presbyter I use for those whom the Apostles call Ilpea- 
fivrepovs, presbyters, (whence our tongue, following- the 
French, long since derived Priests,) who for their age should 
be elders, and by their office are Ministers of the Word 
and Sacraments, and Overseers of the Flock of Christ. 

Valcken. in Theocr. Adoniaz. p. 111. 150. l O Tlpotyvs, 
vetere lingua Upeafivs, estate venerandus. Blomf. Gloss, 
ad iEsch. S. c. Theb. 386, on its derivative meanings. 

Whence is the word Deacon derived? 

From the Greek Aidtcovog, Diaconus, a 
minister, from Snjfcw, to go through or despatch 1 ; 
and the term Zlokovuv, to serve, is used in the 
Acts of the Apostles (vi. 12) to designate their 



MINISTERS IN THE CHURCH. 



87 



office, which was a holy 2 function, though partly Chap, IX. 
concerned about secular matters. 

1 Buttmann, Lexilogu?, p. 232, ed. 1838. 

The writers of the Western Church use also the participial 
form Diacon, genitive Diaconis. 

2 Bp. Pearson in Acta Apostolorum, p. 53, in cap. vi. 1. 
Hos (Diaconos) constituerunt ante conspectum Apostolo- 
rum et (Apostoli scilicet) imposuerunt eis manus. Ita Ordo 
quidam in Ecclesia singularis jam turn impositione maniium 
institutus est. Actus quidem ad quem turn instituti sunt 
nihil est quam biaKovfiv rpane^ats . . . Officium tamen non 
fuit mere civile aut ceconomicum, sed sacrum etiam sive Eccle- 
siasticum. Mensae enim turn temporis communes et sacrae 
etiam fuere ; hoc est, in communi convictu Sacr amentum 
Eucharistice celebrabant. Clarum autem est hos viros septem 
ad sacrum officium electos fuisse atque ordinatos. Elige- 
bantur enim non alii quam qui erant pleni Spiritu Sancto et 
sapientia ; ordinabantur autem per manuum Apostolicarum 
imposiiionem. Quin et Stephanus paulo post prcedicavit Evan- 
gelium, et Philippus catechizavit et baptizavit Eunuchum. 
Qui quidem airb rov SiaKoveiv dicti sunt Siclkovoi, de quibus 
seepe in Epistolis Apostolicis legimus ; quorum officium 
nullibi quam in hoc loco (Act. vi. 1) legitur institutum. Ut 
autem hi septem viri Apostolis adjuncti sunt in procurando 
ministerio quotidiano, ita in primitiva, Ecclesia Diaconi sem- 
per Episcopis Apostolorum successoribus adjuncti sunt. 

(F). How long have these Three Orders of Minis- 
ters existed in the Christian Church ? 

m. In and from the times of the Holy x\postles. 

How does this appear ? 2 Tim. i. 

That there are these Three Orders in the 2~Tim. ii. 2. 
Church, and that a religious community is not m " 
duly and fully a Church without them, is evident Titus i. 1— 
"from Scripture and ancient authors 1 ;" especially Acts vi. 1— 
from the writings of St. Ignatius 2 , the disciple of l' Tlm m 2 
St. John, and bishop of Antioch, and martyr; of 8— 13. ^ 
St. Polycarp 3 , the disciple and companion of St. 2 Tim. iV. 



88 



DIVINE INSTITUTION 



John, and bishop of Smyrna, and martyr; of St. 
Irenaeus, disciple of Polycarp, bishop of Lyons, and 
martyr; and of St. Cyprian, bishop of Carthage, 
and martyr ; and of other Fathers and Doctors of 
the Christian Church in succession ; from General* 
and Provincial Synods, and from the universal 
primitive and successive practice of the Church. 

1 Preface to the Ordinal of the United Church of 
England and Ireland ; and Canons of 1603, Canon xxxii. 

2 S. Ignat. ad Trail, iii. ^oopls tovtcov (eVta kottov, npecr' 
fivrepav, kcu dianovcov,) 'Efc/cX^o-ia ov mXeirai. — Ibid. 7. ad 
Magnes. 7. prj vpels avev tov Ittlo-kottov kcli tcov TrpecrfivTepcov 
prj&ev npao-o-ere. — Ad Phil. 7. ad Smyrn. 8. 

3 *Os 'Icodvvrj Kai rols aXXois 'AttocttoXols o~vv§i€Tpi^€. 
(Concil. Lugdun. sub Iremeo. Routh, R. S. i. p. 393.) 

S. Iren. iii. 3. Tertullian de Prsescr. Hseret. 32. 

4 Concil. Nic^en. can. 18. eppeveTcoo~av ol hianovoi rois 
Idlois perpoLs, eldores on tov pev eV icr kottov vnrjpeTai eicrt, 
tcov 8e Trpeafiv rep oov eXaTTOvs. 

Leslie, C. Supplement to Discourse on the Qualifications 
requisite to administer the Sacraments (in the Scholar Armed, 
i. 105). See above, p. 79, 80. 



CHAPTER X. 

BISHOPS ; 

Divine Institution of Episcopacy. 

dg. Whom do Bishops succeed and represent? 
The Holy Apostles ». 

1 S. Iren. iii. 3. Habemus enumerare eos qui ab Apo- 
stolis instituti sunt Episcopi, et successores eorum usque ad 
nos. 

Tertullian, Prsescr. Hseret. 32. Edant (sc. hseretici) 
origines Ecclesiarum suarum, evolvant ordinem Episcoporum 
suorum ita per successiones ab initio decurrentem, ut primus 



OF EPISCOPACY. 



89 



ille Episcopus aliquem ex Apostolis vel Apostolicis viris Chap. X. 
habuerit auctorem et antecessorem. 

S. Cyprian, Ep. 66. Episcopi sunt praepositi qui Apostolis 
"vicaria ordinatione succedunt. 

S. Hieron. Ep. ad Evag. Omnes Episcopi Apostolorum 
successores sunt. Ad Marcellam, Ep. 5. Apud nos Aposto- 
lorum Episcopi locum tenent. S, Aug. in Ps. xliv. Patres 
missi sunt Apostoli, pro Apostolis Filii nati sunt Ecclesiae, 
constituti sunt Episcopi. Epiphan. Hseres. 79. e£ 'IaKco/3ov 
Kai tS)v 7rpo€iprjfj.€va>v 'A7ro(jr6Xcov KaTecrTadrjaav B tad ox<xl 
iiTMTKOTTOiV K.ai TTpecrfivripcOV . 

Why then are they not called Apostles ? 

Because in the first Christian age the name 
Apostle described one who had been personally 
sent (cnro<TTa\t\g) by Christ Himself; it was 
therefore reserved 1 to the Twelve appointed by Matt. x. 5. 
Him, and was not assumed by any other except Mark x\i. 
St. Matthias, St. Paul, and St. Barnabas, whose 15 - 
calls were of a peculiar kind, (St. Matthias being Acts i. 26. " 
chosen by lot, St. Paul being called by Christ J' x iv, XI] 
Himself, and he and St. Barnabas being separated 
for their work by special command of the Holy 
Ghost,) and who are thence called Apostles in 
Holy Writ. 

1 See Theodoret, quoted below, p. 90. 

<G^. The successors of the Apostles could not 
then, it seems, take the name of 'AttogtoXo; but 
why did they assume that of 'ETrto-fcoTroc ? 

%L. Because none was more appropriate than 
Episcopus on account of its signification before- 
mentioned (p. 86), and because the term iTricncoTrri 1 
had been already used in the Septuagint version 
of the Psalms to describe the apostleship of Judas, Ps. cix. 3. 
to which St. Matthias succeeded ; and because, in 
the Apostolic age, 'Ett'kjkotvoq was the name of the 



90 



DIVINE INSTITUTION 



Par t I. order immediately next in rank to that of the 
Apostles. Henceforth, then, ^tt'kjkottoq was ap- 
plied to an overlooker of [many) pastors, having 
previously signified in the Church an overlooker of 
a (single) flock 2 . 

1 Act. Apost. i. 21. Ps. cix. 8. rrjv 'ETrio-Konrjv avrov 
Xd/3oi €T€pos. — Cp. Esa. lx. 17. 8a>aa> tovs apxovrds aov iv 
elprjvfl icai tovs 'Etthtkottovs aov iv biKaioavvj] . Compare 
especially S. Clem. Ep. ad Cor. xlii. xliii. xliv. 

2 Hence St. Peter writes, 1 Pet. v. 1, 2, tt peafivTe povs 
7ra.pa.KakG> 6 avp7rp€o-j3vrepos, Troipdvare to no ipv Lov, iiri- 
cnco7rovvTes pr) dvayKacrTcos. 

<5|. Had then, before this period, the terms 
Bishop and Presbyter signified the same thing ? 
fl. No. They never meant the same thing, 
1 T ; m. iii. though they sometimes designated the same per- 
Tifiis i son 1} was ca ^ ec ^ 'E7rto-K07roc from his office, 
5—7. as inspector of a Christian flock, and npto-fivrepoQ 
from his age and dignity, 

1 S. Chrysostom, Theodoret, et (Ecumen. in Epist. ad 
Philipp. c. i. tovs Trpeo-fivTepovs imaKoiTOVs exaXecre. 

Theodoret, in 1 Tim. c. iii. tovs avrovs iKaKovv n-ore 
7rpeo-fivTepovs Ka\ inio-KOTVOVs, tovs 8e vvv KaXovpevovs 
iirio-KOTTOvs 'Akoo-toXovs a>vopa£ov' tov 8e ^porav irpo- 
iovtosto pevTtjs 'Atto err oX rj s ovopa tols dXtjdas 'A7rocrro- 
Xois KaTekinov, to be Trjs in lct K07rrj s rois ndXai KaXov- 
pevois*ATToo~T6\ois iire6eo-av' ovtco <S>iXi7T7rr)o~lcov 'AttocttoXos 
6 'ETracppodiTos r\v. — Cp. ad Phil. i. 1. This fact of Epa- 
phroditus being- the Bishop of Philippi, will explain why the 
Epistle is addressed iirio-Koirois koX diaKovois, (ch. i. 1.) for 
Epaphroditus, their 'A7t6o-to\os (as he is called by St. Paul) 
or Bishop, was then with St. Paul (ch. ii. 25) ; and eWt- 
q-kottois Kai Siaicovois therefore ( in ch.i. 1.) is to be rendered, 
Priests and Deacons. 



<J£. It appears, then, that the same word *Ewi- 



OF EPISCOPACY. 



91 



<TK07roe was employed to designate two different , Chap - x ^ 
offices in two successive ages ? 

HI. Not exactly; for even from the beginning ^f^'fj 
the word Episcopus was applied to the highest 28. 
office in the Church, although it did not exclude \ Tim.°iii. 
the second order. 1 > 2 - 

(Q. But is it not somewhat surprising that a 
term ^Ett'mtkottoc;), which you say did not exclude 
the second order in the first age of Christianity, 
should have afterwards been applied exclusively to 
the first? 

No ; there is no more cause for surprise that 
an overlooker of pastors should afterwards be 
specially called 'E7rt(r/co7roc, when an overlooker of 
a flock had been previously called so, than that 
Augustus and all his successors in the Roman 
empire should be called Imperatores, when in the 
age preceding him, and indeed in his own age, all 
victorious Generals, as Lucullus, Pompey, and Mark 
Antony, had been called Imperatores; or that a large 
combination of provinces should be called Dioecesis 
by and after the Emperor Constantine, when, before 
his time, a single province had been termed so \ 

1 Bentley, Remarks upon a late Discourse of Freethink- 
ing, Cam. 1743. p. 136, 137. They (those Bishops), with all 
Christian Antiquity, never thought themselves and their 
order to succeed the Scripture 'Ettlctkottoi, but the Scripture 
AttocttoXoi : they were diddo^oi ra>v 'Attoo-toXcdv, the succes- 
sors of the Apostles. The sum of the matter is this : — Though 
new institutions are formed, new words are not coined for 
them, but old ones borrowed and applied. 'Ettlo-kottos, 
whose general idea is overseer, was a word in use long before 
Christianity ; a word of universal relation to ceconomical, 
civil, military, naval, judicial, and religious matters. This 
word was assumed to denote the governing and presiding 



92 



DIVINE INSTITUTION 



Part I. persons of the Church, as Alclkovos (another word of vulgar 
~ ' and diffused use) to denote the ministerial. 

The Presbyters, therefore, while the Apostles lived, were 
''Ett'mtkoivoi, overseers. But the Apostles, in foresight of their 
approaching martyrdom, having selected and appointed their 
successors in the several cities and communities, as St. Paul 
did Timothy at Ephesus, and Titus at Crete, a.d. 64, four 
years before his death ; what name were these successors to 
be called by? not 'Anoo-ToXoi, Apostles ; their modesty, as it 
seems, made them refuse it : they would keep that name 
proper and sacred to the first extraordinary messengers of 
Christ, though they really succeeded them in their office, in 
due part and measure, as the ordinary governors of the 
Churches. 

It was agreed, therefore, over all Christendom at once, in 
the very next generation after the Apostles, to assign and 
appropriate to them the word ''Y.ttlo-koitos, or Bishop. From 
that time to this, that appellation, which before included 
a Presbyter, has been restrained to a superior order. And 
here's nothing in all this but what has happened in all 
languages and communities in the world. See the Xotitia 
of the Roman and Greek Empires, and you'll scarce find one 
name of any state employment that in course of time did 
not vary from its primitive signification. The time has been 
when a commander even of a single regiment was called 
Imperator: and must every such, now-a-days, set up to be 
Empei^ors ? 

But does not St. Jerome 1 say that, even in 
the Apostolic times, the Churches were governed 
by several Presbyters, who were also called Epi- 
scopi, antequam instinctu diaboli studia in religione 
fierent, et diceretur in populis, Ego sum Apollo, ego 
sum Cephae ; postquam autem unusquisque eos quos 
baptizaverat suos esse putabat non Christi, turn in 
toto orbe decretum est ut unus de Presbyteris electus 
superponeretur cceteris, ad quern omnis cur a Ecclesice 
pertineret, et schismatum semina tollerentur ? 

%L, Yes, he does ; but in another place 2 he says 



OF EPISCOPACY. 



93 



that Bishops are the ordained successors of the Chaf. 
Apostles ; that St. James was Bishop of Jeru- 
salem, immediately after the Ascension of Christ ; 
that Episcopacy is an Apostolic ordinance ; that 
Presbyters cannot ordain ; that the safety of the 
Church consists in the dignity of its Bishop ; and 
his assertion, just quoted, does, when examined, 
tend rather to confirm the doctrine of the Apos- 
tolic and Divine institution of Episcopacy. 

1 S. Hieron. in Tit. i. Ep. Ixxxv. ad Evagrium. 

2 S. Hieron. (See above, note to first question in this 
chapter.) De Scriptoribus Ecclesiasticis. Jacobus qui ap- 
pellatur frater Domini, — post passionem Domini statim ab 
Apostolis Hierosotymorum Episcopus ordinatus. 

S. Hieron. in Lucif. c. 4. Ecclesiee salus in summi sacer- 
dotis dignitate consistit, cui si non exsors qusedam et eminens 
detur potestas, tot in Ecclesia efficientur schismata quot 
sacerdotes. Inde venit ut sine Chrismate et Ejriscupi jus- 
sione neque Presbyter neque Diaconus habeatjus baptizandi. 

S. Hieron. in Evagr. Ixxxv. Quid enim facit, exccptd or- 
dinatione, Episcopus, quod Presbyter non faciat ? See below, 
chap. xi. 

<5^. How do you show this ? 

We do not deny that in the Apostolic age 
the names Episcopi and Presbyteri were applied 
to the same persons ; but then there were at that 
time Bishops also, in our sense of the word, 
namely, the Holy Apostles themselves : and 
(whatever may be alleged as the reason for the 
institution of Episcopacy) the fact and time of its 
institution are the only questions with which we 
are concerned. Now in this very passage St. 
Jerome testifies, that it was " toto orbe decretum 
ut unus cseteris superponeretur, ad quem omnis 
Ecclesia? cura pertineret." And that which was 



94 



DIVINE INSTITUTION 



Part I. decreed in the whole world (and which Jerome 
' ' himself, in the case of St. James, does, as we have 
seen, make immediately consequent on our Lord's 
Ascension), could not be of merely human insti- 
tution, if it were only from the rule of St. Augus- 
tine *, " Id quod universa tenet Ecclesia, (as St. 
Jerome says is the case with Episcopacy,) nec 
Conciliis institutum, (and Councils all presuppose 
Bishops, for they consist of them,) sed semper 
retentum, non nisi auctoritate Apostolicd traditum 
esse rectissime creditur." 

1 S. Aug. c. Donat. de Bapt. iv. 24. and v. c. 23. Quse 
universa tenet Ecclesia, ob hoc ab Apostolis praecepta bene 
creduntur. 

Hooker, VII. v. 2. 2, & VII. v. 8. Barrow, de Regi- 
mine Episcopali, iv. p. 24, sq. folio ed. 1687. Abp. Potter, 
ch. iv. p. 193—197. Bp. Pearson, Vind. Ignat. p. 177. 

H. Grotius, iv. p. 272. Episcopatum ab universali Eccle- 
sia reception fuisse apparet ex Conciliis Universalibus : apparet 
etiam ex collectione Synodorum aut nationalium aut provin- 
cialium. Patres omnes, nemine excepto, Episcopalem emi- 
nentiam testantur, quorum is qui minimum Episcopatui defert 
est Hieronymus ; hujus sufficit testimonium, " In toto orbe 
decretum," &c. Episcopatum initium Apostolicis temporibus 
habuisse testantur catalogi Episcoporum apud Irenseum, Euse- 
bium, Socratem. — Episcopatum divino jure approbatum fuisse, 
irrefragabile argumentum prsebet divina Apocalypsis. See also 
Grotii Epist. p. 914. Cum quaeritur an Episcopatus juris 
divini sit— satis est Christum in Apostolorum Collegio id 
dedisse exemplum : Apostolos id secutos et Ecclesise Uni- 
verses consensum manifestissimum, si pauci et quidem nostri 
tantum saeculi novatores excipiantur : cf. p. 923. So writes 
Grotius, although he was by birth and education a Presby- 
terian. See below, at end of chap. xi. 

Hooker, VII. v. 8. In all this there is no let why St. 
Jerome might not think the Authors of Episcopal regiment 
to have been the very blessed Apostles themselves, directed 
therein by the special motion of the Holy Ghost, which the 



OF EPISCOPACY. 



95 



ancients all before and beside him, and himself also elsewhere, Chap. X. 



are known to hold. 

Gibbon, Rom. Hist. ch. xv. " Nulla Ecclesia sine Epi- 
scopo" has been a fact as well as a maxim since the time of 
Tertullian and Irenseus ; after we have passed over the diffi- 
culties of the first century, we find the Episcopal government 
universally established, till it was interrupted by the repub- 
lican genius of the Swiss and German reformers. See below, 
p. 97, 98. 

(f^. Since then it was both rational and proba- 
ble that; if there was such an individual super- 
intendent of pastors as you have described, he 
should be called an 'Ett'ktkottoq, can you prove 
from Scripture that at the close of the Apostolic 
age there were in fact individual superintendents 
of the Clergy and Laity, besides the Apostles ? 

Yes ; such were St. Timothy and St. Titus. 
They were not Apostles 1 , — not being of directly Titus i. 5. 
Divine appointment, as all the Apostles, including 
St. Matthias, St. Paul, and St. Barnabas, were,-— 
they were never so called ; and they were not mere 
Presbyters, for they are commanded bv St. Paul l Tim. v. 
to ordain, to charge, to rebuke Preachers 3 , and to 
superintend the doctrine and conduct of both 
Presbyters and Deacons, and this with all authority Titus ii. 15. 
(fxtTa wavrig eirirayng), but, Par in parem non habet 
imperium. 

1 Euseb. H. E. iii. 4. iii. 12—15, pp. 149—176, ed. Bur- 
ton. See above, p. 87, 88. 

2 Bp. Bilson, on the Perpetual Government of Christ's 
Church, chap. v. p. 89. Oxford, 1842. These were charged 

by Paul to "require and command " the pastors and preachers 1 Tim. i. 3. 
to refrain from false doctrine, and "to stop their mouths" or ^jq*' 1A * 
"reject" them that did otherwise; "to ordain elders" ac- i. 5. 1*3, 
cording- to the necessity of the places, and " receive accusa- J Tim. v. 
tions against them and "sharply" and " openly to rebuke" Titus ii. 15. 



96 



DIVINE INSTITUTION 



Part I. them if they sinned, and that " with all authority." These 
v ' things the Apostle earnestly requireth, and, before Christ 
and His elect angels, ehargeth Timothie and Tite to do. 
It is, then, evident they might so do : for how vain and 
frivolous were all those protestations made by St. Paul, if 
Timothie and Tite had only voices amongst the rest, and 
nothing to do but as the rest ! 



d^. You say that they were not Apostles ; was 
then their power Apostolic ? 

Yes : their office was similar to, and in the 
place of, that of the Holy Apostles. 

(Q. How do you show this ? 

a. St. Paul tells Titus, that he had left him in 
Crete, that he might perfect the things which he 
(St. Paul himself) had left incomplete l . 

1 S. Hieron. ad Tit. c. i. Reliquit Titum Cretae, ut rudi- 
menta nascentis Eeclesias confirmaret, " ut ea qucs deerant 
corrigeres." Omne autem quod corrigitur imperfectum est. 
Et in Graeco praepositionis adjectio qua scribitur eVtStop- 
OaxTfls non id ipsum sonat quod diopdoocrys corrigeres, sed 
super corrigeres; ut quae a me correcta sunt nedum ad 
plenam veri lineam retracta a te corrigantur et normam 
aequalitatis accipiant. 

Does this superintending and governing 
power, resident in one individual, appear in any 
other part of Scripture ? 

a. Yes ; in the Revelation of St. John, where 
each of the seven Asiatic Churches is represented 
as having a chief pastor, who is called by the 
Holy Spirit the Angel of that Church \ 

1 S. Aug. Ep. xliii. Divina voce laudatur sub Angeli 
nomine Praepositus Ecclesiae. (S. Aug.?) in Apocalyps. 
Horn. ii. Ecclesiae et angeli Ecclesiarum intelligi debent 
Episcopi aut Praepositi Ecclesiarum. 

Sara via, de Minist. Eccl. p. 29, observes, that the Spirit 
blames some of the Angels of the Churches, but that He 



OF EPISCOPACY. 



97 



never blames them for being Angels. On the contrary, He Chap. X, 
recognizes them as the Rulers of the Churches, which He ' x ' J 
addresses through them. See Wordsworth on the Apo- 
calypse, p. 83 — 103, and p. 490, 2nd edit. Grotius, quoted 
above, p. 94. 

<©. But to ascend higher ; does the succession 
of the chief pastors to the Apostles appear to have 
been directly authorized by Christ ? 

It does. The Episcopal government of the 
Church was originally founded in the person and 
office of our Blessed Lord Himself. 

©. How does this appear? 

21 . As follows : Christ being sent by His 
Father 1 , to be the great Apostle, Bishop, and Heb. Hi. ]. 
Pastor of the Church, as He is called in Scrip- Acts xl bs. 
ture, and being visibly consecrated to that office Luke m " 22 " 
by the Holy Ghost, sent His Apostles as His 
Father had sent Him. He gave to them the 
Holy Ghost as His Father had given to Him ; John xx. 21, 
and commissioned them to execute the same apo- 
stolic, episcopal, and pastoral office, in their own 
persons, and in that of their successors, for the 2 Tim. ii. 2. 
governing of His Church until His coming again, 
promising to be with them " alway, even unto the Mattxxviii. 
end of the world." ~~ 

1 Bp. Sanderson, Postscript to Episcopacy not preju- 
dicial to Regal Power, p. 137. 140. 1673. 

<J£. Do we read in Scripture of any act of the 
Apostles done with a view to continue this suc- 
cession from themselves ? 

Yes : their very first act after the Ascension 
of Christ was done with a view to the appoint- Acts i. 20— 
ment of one to take part in the ministry of the Ps. cix. 8. 
Apostleship i}TnaKoirr\) 3 from which Judas by 



98 



DIVINE INSTITUTION 



Part t - transgression fell, and whose office (iTnaKoirr)) was 
to be taken by another. 

<fi|. It is justly said, that the best Commentary 
upon a law is practice, especially contemporary, 
universal, and uninterrupted practice \ Now how 
does the practice of the Church bear on the pre- 
sent question concerning the institution, authority, 
and obligation of Episcopacy ? 

The universal practice of the Church of 
Christ, from its foundation for more than 2 fifteen 
hundred years without interruption, shows Epi- 
scopacy to be of Divine institution, and to have 
been regarded by the Church as of inviolable 
authority. Exitus varidsse debuerat error; ccete- 
rum quod apud multos unum invenitur, non est 
erratum sed traditum ; et id Dominicum est et 
verum quod prius traditum, id extraneum et fal- 
sum quod posterius immissum 3 . 

1 Ch. Justice Coke. Consuetudu optimus legum interprcs. 
Contemporanea expositio optima. 

2 Bp. Bilson, Perpetual Government of Christ's Church, 
xiii. p. 348, ed. Oxf. 1842. No example before our age can 
be showed that ever the Church of Christ, in any place or 
time, since the Apostles died, had any other form of govern- 
ment than by Bishops succeeding and ruling as well the 
Presbyters as the people that were under them. 

Hooker, Pref. iv. 1. We require you to find out one 
Church upon the face of the whole earth that hath not been 
ordained by Episcopal Regiment since the time that the 
blessed Apostles were here conversant. See also Bp. An- 
drewes on Worshipping of Imaginations, p. 32. 

Abp. Laud, Sermon iii. A Paritie they would have ; no 
Bishop, no Governor ; but a Parochial Consistory. This 
paritie was never left to the Church of Christ. He left 
Apostles, and Disciples under them. It was never in use 
with the Church. No Church ever any where, till this last 
age, without a Bishop. Grotius, torn. iv. p. 273. Episco- 



OF EPISCOPACY. 99 

patus est ab Ecclesia Universali receptus ; initium habuit ab Chap. X. 
Apostolicis temporibus, et divino judicio est approbatus. 
See above, p. 94 ; below, p. 106. 

3 Tertulltan, Praescr. Hceret. c. 28. c.31. adv. Marcion. 
iv. 5. 

<©. Does any other form of Church Government 
appear to have existed in any of the Apostolic 
Churches ? 

No. "We have no such custom, nor the iCor.xi.16. 
Churches of God." In every case where Cata- 
logues 1 of Church Governors are extant, the series 
of pastors is traced back through individual and 
successive (and not through several, equal, co- 
existent, and contemporaneous) Governors, the first 
of them being some Apostle or some disciple of 
the Apostles ; and as we have before said, there 
is no example of a single Church without a Bishop 
for fifteen centuries after Christ. 

1 S. Iren. Hi. 3. Euseb. H. E. III. 4. 10. V. 5. 22. 24. 
VII. 32. Hooker, VII. v. 9. Bp. Bilson, Perpet. Gov. 
ch. xiii. p. 334 — 340. Bingham, Antiq. ii. 1. 3, 4. 

What additional proof is there of the Divine 
institution of Episcopacy from ancient practice? 

H. There is a strong confirmation of it in the 
fact, that not only catholics, but also heretics and 
schismatics 1 , differing from the Church and from 
each other in many other respects, all agreed in 
recognizing the necessity of Episcopal Govern- 
ment, with one single exception, that of Aerius 2 
(of Sebastia, in Pontus), in the fourth century, 
who on that, special account, as well as for other 
reasons, is placed among heretics by the Fathers 
of the Church, and whose doctrine on that point 
was condemned by the Church as sacrilegious 3 . 
f 2 



100 DIVINE INSTITUTION OF EPISCOPACY. 



Part I. 1 Bp. Pearson, Vind. Ignat. c. 13. 

^ ' 2 S. Aug. de Hgeres. § 53. Aerius dicebat Presbyterum 
ab Episcopo nulla differentia debere discerni. 

Barrow, vol. iii. Serm. xxiv. p. 273 (vol. iii. Serm. lvi. 
p. 277. ed. Oxf.) All Arians, Macedonians, Novatians, 
Donatists, maintained the distinction of Ecclesiastical Orders, 
and the duty of the inferior Clergy to their Bishops ; and of 
this distinction was never made any question, except by 
Aerius, who found very few followers in his heterodoxy. 

Epiphan. de Haereticis, § 66 or § 76. 

3 The General Council of Chalcedon declared, can. 89, 
'EniaKOTrov els UpeafivTepov (3adpbv (pepeiv le pocrvXia iariv. 
Cp. Bp. Andrewes, in Christian Institutes, iii. 234, and 
Hooker, VII. ix. 

<S|. What are the words in which Hooker con- 
cludes his argument upon this subject? 

H. "Let us not fear," he says, "to be herein 
bold and peremptory, that if any thing in the 
Churches government, surely the first institution 
of Bishops was from heaven, even of God; the 
Holy Ghost was the Author of it 1 . 55 

1 Hooker, VII. vi. I. Compare VII. i. 4. Add to this 
the summary of the argument by Dr. Isaac Barrow. " The 
primitive general use of Christians most effectually doth back 
the Scripture, and interpret it in favour of this distinction (of 
Episcopal Government) ; for how otherwise is it imaginable, 
that all the Churches founded by the Apostles in several most 
distant and disjoined places (at Jerusalem, at Antioch, at 
Alexandria, at Ephesus, at Corinth, at Rome) should presently 
conspire in acknowledgment and use of it? how could it 
without apparent confederacy be formed, how could it creep 
in without notable clatter, how could it be admitted without 
considerable opposition, if it were not in the foundation of 
those Churches laid by the Apostles ? How is it likely that 
in those times of grievous persecution falling chiefly upon 
the Bishops (when to be eminent among Christians yielded 
slender reward, and exposed to extreme hazard ; when to 
seek pre-eminence was in effect to court danger and trouble, 



FUNCTIONS OF BISHOPS. 



101 



torture and ruin), an ambition of irregularly advancing 
themselves above their brethren should so generally prevail 
among the ablest and best Christians? How could those 
famous martyrs for the Christian truth be some of them so 
unconscionable as to affect, others so irresolute as to yield 
to, such injurious encroachments ? and how could all the holy 
Fathers (persons of so renowned, so approved wisdom and 
integrity) be so blind as not to discern such a corruption, or 
so bad as to abet it ? How, indeed, could all God's Church 
be so weak as to consent in judgment, so base as to comply 
in practice with it ? In fine, how can we conceive, that all 
the best monuments of antiquity down from the beginning 
(the Acts, the Epistles, the Histories, the Commentaries, the 
writings of all sorts coming from the blessed Martyrs and 
most holy Confessors of our faith), should conspire to abuse 
us : the which do speak nothing but Bishops ; long Cata- 
logues and rows of Bishops succeeding in this and that city ; 
Bishops contesting for the faith against Pagan Idolaters, and 
Heretical corrupters of Christian doctrine ; Bishops here 
teaching, and planting our religion by their labours, their 
suffering, and watering it with their blood ?" — Works, Lon- 
don, 1686. Folio, Serm. xxiv. vol. iii. p. 273. See also Bp. 
Pearson, Minor Works, i. 271 — 286. 

Chillingworth, Apostolical Institution of Episcopacy 
demonstrated (in Christian Institutes, iii. 210. 214). 



CHAPTER XT. 

FUNCTIONS OF BISHOPS. 

d^. When you say that Bishops are the suc- 
cessors of the Apostles, do you mean that they 
succeed them in all their Apostolic functions ? 

No : Some of the functions of the Apostles 
were ordinary and permanent in their nature, such 
as those of 1 preaching, administering the Sacra- 
ments, feeding the flock of Christ, giving attend- 
ance to reading, to exhortation, to doctrine, exer- 
f 3 



102 



FUNCTIONS OF BISHOPS. 



Part i. cising discipline, judging controversies, conferring 
with each other in Councils and Synods, confirm- 
ing the baptized, ordaining {KaQiaravai, xziqoto- 
vuv 2 ) and superintending ministers. 

But other functions of the Apostles were extra- 
ordinary and temporary, such as healing the sick, 
casting out devils, and speaking with tongues. 

Bishops succeed the Apostles in their ordinary, 
but not in their extraordinary offices 3 . 

1 Bingham, Antiquities, ii. 3. 

2 S. Chrysost. in Tit. i. 5, iva KaTao-rrjo'rjs Kara irokiv 
7rpea(3vrepovs — ra>u euicrKOTrcov Xeya> tcls x eL P 0T0VLa S' I n 
Philip, i. I. ovk av Trpecrfivrepoi e7ri<TK07rov i-^eipoTovnaav. 

Ammonius ad Act. Apost. xiv. 23. ol irep\ HavXov eVi- 
(TKotvcov ei^ov d^lav, e£ hv iporovovv ov \iovov dia- 
kovovs dWa ical tt pe & fivr e p ov s. Timothy is said to have 
received the x^P L(T P a °f Holy Orders p. era emOeaecos ra>v 
X€ipa>v rod TTpecrftvTepiov (1 Tim. iv. 14.) but diet rrjs 
e7ndeaea)s tcov ^eipcoz/ of St. Paul, 2 Tim. i. 6. 

3 K. Charles I. in Christian Institutes, iii. p. 220. The 
mission both for teaching and governing (at least for the 
substance of it) was ordinary, and to continue to the end 
of the world ; and, therefore, necessarily to descend, and 
be by them transmitted to others, as their substitutes and 
successors. But the unction, whereby they were enabled 

Matt.xxviii. to both offices or functions, by the effusion of the Holy 
18—20. Ghost in such a plenteous measure of knowledge, tongues, 
miracles, prophesyings, healing, infallibility of doctrine, dis- 
cerning of spirits, and such like, was, indeed, extraordinary in 
them, and in some few others, though in an inferior measure, 
as God saw it needful for the planting of the Churches and 
propagation of the Gospel in those primitive times ; and in 
this (which was indeed extraordinary in them) they were not 
necessarily to have successors. 

His Majesty conceives that the succession of Bishops to 
the Apostles into so much of their office as was ordinary and 
perpetual, and such a distinction of Bishops and Presbyters 
as his Majesty has formerly expressed, needs no further 



FUNCTIONS OF BISHOPS. 



103 



confirmation from Scripture to such as are willing to make Chap. 
use of their reason also ; which, in interpreting Scripture, 
upon all other occasions they are enforced to do. 

Bp. Carleton, de Ecclesia, cap. xi. p. 278. Extraordi- 
naria Apostolorum potestas cum ipsis finem habuit ; ordinaria 
vero Episcopis commendata fuit atque in illis permansit. 

(Q. You speak of Ordinations — do you intend 
to say that no one can confer Holy Orders except 
Bishops ? 

Yes; "cases of inevitable necessity ex- 
cepted, none may ordain but only Bishops 1 and 
all other ordinations, whether by Presbyters or 
any one else, have ever been regarded by the 
Church as invalid 2 > 

1 Hooker, VII. xiv. 11. 

2 Leo M. Ep. 88. Nunquam auditum est quod Presbyteri 
Presbyteros aut Diaconos nedum Episcopos ordinavennt. 

Bp. Carleton, de Consensu Ecclesiae contra Tridentinos, 
ii. p. 277. Si omnia Ecclesiae ssecula lustremus ab Apostolis 
usque ad Patrum nostrorum memoriam, non alia ordinandi 
ratio invenitur nisi per Episcopos. Sara via, de Div. Minist. 
Grad. p. 33. Bp. Bilson, Perpet. Gov. of Christ's Church, 
p. 321. 

Bp. Pearson, Minor Works, ed. Churton, ii. 75. Per 
traditionem Apostolicam tota ordinandi potestas in Episcopis 
resedit ; nidli alii unquam in Novo Testamento indulta est ; 
nulli in vetere Ecclesia permissa. See. also ibid, on Pro- 
miscuous Ordinations, 232 — 237. 

Abp. Potter, on Church Government, p. 285. The 
opinion of the primitive Church in this matter will be put 
beyond dispute, if we compare the judgment concerning 
Ischyras, who was ordained by one Coluthus, a mere pres- 
byter, with that about the presbyters ordained by Meletius, a 
schismatical bishop. The latter having been ordained by one 
who had the episcopal character, were received as presbyters 
without being re-ordained ; whereas Ischyras having received 
his orders from one who had not power to give them, was 
reckoned as a mere layman. This appears from the synodical 
F 4 



104 FUNCTIONS OF BISHOPS. 



Part I. epistles of the bishops of Egypt, Thebais, Libya, and Penta- 
v ' polis. 

On this subject, see Cabassutius, Concilia, cap. xi. p. 44. 
Osius Alexandria Concilium indixit, cujus meminit Athana- 
sius, Apol. 2, vocatque generale Concilium, meminit ejus 
Socrates, iii. 5. — Addit Athanasius in ea synodo Coluthum 
Presbyterum Alexandrinum, ed quod episcopus non esset, 
munus tamen episcopale obire et ordinare clericos attentasset, 
fuisse redactum in ordinem. — Ibid. cap. ii. p. 18. Synodus 
Alexandrina synodicam (epistolam) scripsit ad Julium Romae 
episcopum, cseterosque omnes orbis Christiani praesules, quam 
integram epistolam refert Athanasius ; ea fidem facit Ischy- 
ram ne presbyterum quidem esse sed laicum, quippe qui a 
Colutho manuum suscepisset ordinationem, qui non erat 
Episcopus sed Presbyter. 

Hence the Church of England has decreed in her Ordinal, 
"that no man shall be accounted or taken to be a lawful 
bishop, priest, or deacon in her communion, or suffered to 
execute any of the said functions, except he hath had episcopal 
consecration or ordination." 

Streitwolf, Libri Symbolici in Catechism. Cone. Trid. 
c. vii. p. 442. Etiam schiamaticis atque hsereticis persuasum 
fuisse solas ordinationes ab episcopis factas ratas esse deducitur 
ex iis, quae Cornel. P. de Novatiano tradit in Ep. ap. Euseb. 
H. E. vi. 43 ; and the Greek Church expressly condemned the 
opinion that non-episcopal ordinations are valid, in the 
Synodus Hierosolymitana, 1672, p. 436-7, ed. Kimmel, 1843. 

©. In maintaining the necessity of Episcopal 
Government, are we not guilty of want of charity 
by condemning those who are without it ? 

$L Veritas est maxima caritas; Truth is 
the greatest charity. It is no charity to con- 
nive at error, and to suppress truth; but it is 
charity to endeavour to remove error, and to main- 
tain and communicate truth. Therefore our duty 
is, if we enjoy Episcopal Government, to thank 
God for it; and to pray to Him that they who 
have it not, whether from necessity *, real or sup- 



FUNCTIONS OF BISHOPS. 



105 



posed, from inadvertence, indifference, or deliberate Chap, XL 
purpose, may at length become able and willing to ^ v 
receive it; and we are bound to be ready and 
desirous 2 , as far as we are able, to encourage and 
promote such reception 3 . 

1 Hooker, III. xi. 14. Bramhall, ii. 70. 

Cp. Note to Christian Institutes, vol. iii. p. 258. 

Gerhard, de Ecclesia, p. 372. vi. 183.231. Art. Smalcald. 
Art. x. ; and the words of Calvin, Inst. iv. 4. 1. 

The following is the very important testimony of the 
writers of the Augsburgh Confession on this subject, sub- 
scribed by Calvin himself, showing the desires of its framers 
for the preservation of Episcopacy in the foreign Reformed 
Churches. See De la Motte, Correspondence Fraternelle, 
p. 424, and Calvin, Opera, ix. p. 113. 

Libri Symbolici Ecclesise Evangelieee, &c. Lipsise, 1837. 
p. 204. Apologia Confessionis, (a P. Melanchthon,) Art.vii. 
§ 24. " Hac de re in hoc conventu ssepe testati sumus, nos 
summa voluntate cupere conservare politiam Ecclesiasticam, et 
gradus in Ecclesia factos etiam humana auctoritate. Scimus 
enim bono et utili consilio a Patribus Ecclesiasticam discipli- 
nam hoc modo, ut veteres canones describunt, constitutam 
esse. Sed Episcopi sacerdotes nostros aut cogunt hoc doc- 
trine? genus, quod confessi sumus, abjicere et damnare, aut 
nova et inaudita crudelitate miseros et innocentes occidunt. 
Ha3 causae impediunt, quo minus agnoscant hos Episcopos 
nostri sacerdotes. Ita saevitia Episcoporum in causa est, 
quare alicubi dissolvitur ilia canonica politia, quam nos mag- 
nopere cupiebamus conservare. Ipsi viderint, quomodo ratio- 
nem Deo reddituri sint, quod dissipant Ecclesiam. 

" Porro hie iterum volumus testatum, nos libenter conser- 
vaturos esse Ecclesiasticam et Canonicam politiam, si modo 
Episcopi desinant in nostras Ecclesias ssevire. Heec nostra 
voluntas et coram Deo, et apud omnes gentes, ad omnem 
posteritatem excusabit nos, ne nobis imputari possit quod Epis- 
coporum auctoritas labefactatur, ubi legerint atque audierint 
homines, nos injustam ssevitiam Episcoporum deprecantes, 
nihil sequi impetrare potuisse." 

The above is the Lutheran statement ; for the Armi- 
F 5 



106 



FUNCTIONS OF BISHOPS. 



Part I. nian, the language of Grotius (above, p. 94. 98, and below, 
pt. ii. ch. v.) may be referred to ; and the following are 
the words of Calvin and Beza : — 

Calvinus, Epist. ad Cardinal. Sadolet. Disciplinam, qua- 
lem habuit vetus Ecclesia, nobis deesse non diffitemur — sed 
cujus erit aequitatis nos eversae disciplinae ab iis accusari qui 
earn penitus sustulerunt ? Episcopatus a Deo profectus est ; 
Episcopi munus Dei authoritate constitutum est et legibus 
definitum. Calvinus, de Necessit. Reform. Eccles. Talem 
nobis hierarchiam si exhibeant in qua sic emineant Episcopi 
ut Christo subesse non recusent, ut ab Illo tanquam ab unico 
Capite pendeant et ad Ipsum referantur ; turn vero nullo 
non anathemate dignos fatear, si qui erunt, qui non earn reve- 
reantur, summaque obediential observent. See also Strype's 
Parker, a.d. 1560, i. p. 139, 140. 

Beza ad Sarav. Tract, de Ministrorum Gradibus. Si qui 
sunt qui omnem Episcoporum ordinem rejiciant, absit ut quis- 
quam sanee mentis furoribus illorum assentiatur ! 

2 See the desires to this effect expressed by Abp. Laud, 
Bps. Andrewes and Sanderson ; Christian Institutes, iii. 
p. 261. 216. 

3 The exhortation of Grotius to the Reformed Churches 
of his own times may, it is to be hoped, find some persons in 
the present day able and willing to give it effect. — Epist. 
p. 975. Suaderem eis ut constituerent inter se quosdam in emi- 
nentiore gradu ut Episcopos, et ut iis x eL P°^ e<JLav sumerent 
ab Archiepiscopo Hiberno, qui ibi est, et ita ordinati ordi- 
narent, deinde pastores ceeteros, atque sic initium facerent 
redeundi ad mores et antiquos et salutares ; quibus contemptis 
licentia invaluit pro novis opinionibus faciendi novas Ecclesias, 
quae quid post aliquot annos crediturce sint, nescimus. 

It would be superfluous to remark how f ully the melancholy 
forebodings of these last words have been realized. 



107 



CHAPTER XII. 

AND PATRIARCHS. 

<©. You have spoken of Bishops in general, and Chap , xh . 
of their institution and offices ; is not the per- 
formance of their duty, individually, and the exer- 
cise and application of their powers, restrained 
habitually in Christian States by laws ecclesias- 
tical and civil, within certain limits ? 

<E. Yes. 

And do not Bishops bear certain titles ac- 
cording to the limits within which their functions 
are exercised ? 
&. They do. 

(Q. Can you give any instances of such restric- 
tions from Holy Scripture ? 

Yes. Our Lord Himself says, He was not Matt. xv. 
" sent but to the lost sheep of the House of Israel." Gai.ii.7— 9. 
St. Peter was specially the Apostle of the circum- JcSxli'lZ 
cision, and St. Paul of the Gentiles. St. James xv. 13. xxi. 
had special jurisdiction at Jerusalem, St. Timothy 19] 11*12!" 
at Ephesus ; St. Titus in Crete ; and the seven ^itTs 1 3 
Asiatic Churches had each their own Bishop re- Rev. i. 20. 

. • 1 1 Above, 

spectively \ p . %, 

1 Archbp. Usher, Original of Bishops and Metropolitans, 
Oxford, 1641. Archbp. De Marc a, De Concordia, vi. 1. 
Wordsworth on the Apocalypse, p. 83 — 103. 

<D|. Does this principle of distribution and re- 
striction appear to have been generally received 
in the Church in ancient times ? 

Yes : and there were certain circumstances 
of a providential nature which rendered the uni- 
form reception of it very easy and natural. 
f 6 



108 OF BISHOPS AS DIOCESANS, 



Part i. ^ <fg. What were these ? 

<H. The civil divisions of the Roman Empire 1 , 
that is to say, of the greater part of the civilized 
world, in the early ages of Christianity, were 
admirably adapted to, and prepared for, the appli- 
cation of this distributive system and economy of 
Church government, throughout the whole extent 
of the Roman sway. 

1 Hooker, VII. vni. 7. Barrow, on the Pope's Supre- 
macy, p. 163. Bingham, Antiquities, n. xvi. xvii. ix. i. 7. 

Hence the expression of S. Optatus, iii. 3. Non Res- 
publica in Ecclesia, sed Ecclesia in Republica, i. e. in Ira- 
perio Romano. Panciroli, Notitia Dignitatum utriusque 
Imperii, in Graevii Thesaur. Antiq. vii. p. 1308. Bp. Beve- 
ridge, Codex Canonum, v. 13, de Metropolitanis, in Patres 
Apostolici, ed. Cotelerii, ii. 2, p. 87. Johnson's Code of 
the Universal Church (in vol. ii. of Clergyman's Vade 
Mecum, 1709). — Canones Apostol. et Concil. Saeculorum 
iv. v. vi. vii. Bruns. Berolin. 1839. 

<fl|. You mean, that the system of civil govern- 
ment invited the application of a similar system 
of ecclesiastical polity ? 

$L Yes : and this aptitude was recognized by 
General Councils of the Church, and made by them 
the groundwork 1 of their own legislation ; so that, 
when the empire became Christian, (i. e. early in 
the fourth century,) the lines of the ecclesiastical 
map coincided very nearly with those of the civil 
chart of the whole empire. 

1 Concil. Antioch. a.d. 341, can. 9, p. 80, ed. Bruns. rovs 
Kaff eicdcrTrjv eirapy^'iav iincrKOTTOvs elbevai XPV T0V *v tt} 
fiTjrpo7T6\ei TrpoecrT&Ta iirL(TK.<mov /cat rrjv (ppovriba ava- 
de^eo-dai nacres rrjs errapxtas 8ia to iv rfj prjTpo7r6\€L TravTa- 
Xodev crvvrpexew Travras rovs ra Trpayp-ara exovras — eKaarov 
€7TL(TK07rov i^ovcriav i'xetp rrjs iavTov irapoiKlas — TvepaiTepco 



METROPOLITANS, AND PATRIARCHS. 109 



Be /jLrjbev irpdrreiv emxeipe^v St^a rov rrjs /x»;rpo7rdXe(o? em- Chap. XII. 
ctkottov. See also Archbp. De Marca, de Concordia, vi. *" v ' 
cap. 1. Barrow, On the Pope's Supremacy, p. 165. Dupin, 
De Ant. Eccles. Discipl. I. § 8. 

As, then, at that time the Eastern Empire 
consisted, politically, of seven districts called Di- 
oceses (dioiKricTetg), and seven also composed the 
Western, there were, I suppose, seven ecclesi- 
astical districts coinciding with them in the East, 
and seven in the West also ? 

Yes ; and these ecclesiastical districts were 
also termed Dioceses. 

And as in these fourteen dioceses there 
were altogether about one hundred and eighteen 
minor territorial divisions called Provinces {lir- 
apxiai), so there were as many sub-divisions in the 
Church? 

iH. Yes; and these ecclesiastical sub-divisions 
were also termed Provinces. 

And as in each province there were several 
cities, with their respective precincts (napotKiai) 
attached to them, so there were several Chief 
Churches, each having its own territorial range 
allotted to it ? 

There w r ere ; and these too were called nap- 
otKiai 1 , Parcecia, which word in English has now 
descended to describe a Parish, from signifying 
what we now term a Diocese ; as dioUrjcng has also 
descended to designate a Diocese, from signifying, 
as it once did, a combination of several Dioceses. 

1 Bp. Bilson, Appendix to Perpetual Government of 
Christ's Church, p. 540. Uapoada Parcecia non civitatem 
solum in qua Episcopus sedem habuerat, sed totam regionem 
finitimam civitati assignatam sive subjectam significat. 



110 



OF BISHOPS, AS 



DIOCESANS, 



Part I. Cabassutius, Concil. cap. xxviii. and cap. xxvii. p. 114. Iste 
Canon (Antioch. 9) tres commemorat Ecclesiasticae Prasfec- 
turae gradus, 

1. irrapxtav, Provinciam sub Metropolitano Praesule ; 

2. irapoiKiav, Parceciam, sub comprovinciali sive suffra- 
ganeo Episcopo ; 

3. x^P av ^ locum, seu minorem locum, unde x a> P e ' jr ' L0 ' K0 ' rT0L 
dicti, locorum particularium intra Paroeciam praefecti ; 

Sed omnes gradus illos antecellebat Dicecesis, habens plures 
Proviucias, qualis erat singulorura Patriarcharum ditio. 

Nunc vero Dicecesis usurpari pro Parcecia solet, ipsa vero 
Parcecia pro infima Prasfectura pagorum, quarum praefectus 
vulgo Parochus audit, melius tamen juxta Graecorum Cano- 
num expressionem Paroecus diceretur. 

<@. And now, to ascend in an inverted order, 
what, first, were the rulers of these Chief Churches 
called ? 

Bishops. 

Could there be more than one Bishop in a 

city? 

IK. No 1 ; there could not : this was specially 
prohibited by the laws of the Church, and cen- 
sured by them as schismatical ; and a second 
Bishop in a city is regarded by them as no 
Bishop 2 . 

1 Concil. Nicaen. c. 8. iva jxrj iv rfj 77o\ei 8vo e7rlcrKO7T0i 
ghti. S. Hieron. ad Ep. Philipp. i. Non in una urbe plures 
Episcopi esse potuissent. S. Cornel, ap. Euseb. vi. 43. els 
iTTlcrKOTros iv KaOokiKT} iKKkqcrla. 

2 S. Cyprian, ad Antonian. ep. 52. Quisquis post unum 
(Episcopum) factus est, non jam secundus ille sed nullus est. 

S. Cyprian, ad Step. ep. 67. Foris esse ccepit qui, Epi- 
scopo Cornelio ordinato, prof annum altare erigere, adul- 
teram cathedram collocare., et sacrilega sacrificia offerre 
tentaverit. See also S. Chrysost. Theodoret. et QEcumen. 
in Epist. ad Phil. i. and Bingham, ii. xiii. 1. xvn. v. 3. 



METROPOLITANS, AND PATRIARCHS. Ill 



<Q. What were the Episcopal Rulers of the Chap. XII. 
Provinces styled ? 

$L Metropolitans, (Ecclesiastical Governors of 
the mother city, jurjTpoTroXig,) and sometimes 
Archbishops, though this latter title was more 
generally applied to a still more dignified eccle- 
siastical office ; and all were called Apostolici. 

<©. And what were those of the Dioceses called ? 

SH. Patriarchs 1 , Exarchs, or Archbishops 2 , 

1 Cone. Chalcedon. Act. ii. vol. iv. p. 338. ed. Labbe. 
6<TicdT<xT0i v:arpLapx al Sioucrjoreoos eKacrTrjs. — Act. iii. p. 395. 
ap-^LeTTKTKOTva Koi Trarpidpxj] rrjs fxeyaXijs c Pa>p.r)s Aeovri. 

' 2 Concil. Chalcedon. can. 30. Justin. Novell, ii. Con- 
cerning their limits, see Cone. Const, c. 2. Cone. Ephes. i. 
Act. 7. 

©. So that there were, on the whole, fourteen 
Patriarchs in the Roman Empire ? 
Yes l . 

1 Bingham, ii. xvii. 20. 

Cabassutius, Notit. Concil. xxvii. xxviii. 

The importance of this subject will justify the insertion 
of the following luminous statement from Dr. R. Crakan- 
thorfe's Defensio Ecclesiae Anglicanae, Lond. 1625, p. 144. 
Ecclesiam, in sua Dioecesium et Provinciarum divisione 
ac regimine, civilem formam et Regimen sequutam esse, 
neminem qui antiquitatis paulo studiosior est, latere arbitror. 
Docet hoc praeter alia Concilium Chalcedonense. Hinc fac- 
tum, ut sicut Impenum Romanum in duas generales partes, 
seu duos orbes (sic vocari solebant) divideretur, ita Eccle- 
siam generaliter primo, in Orientalem et Occidentalem par- 
tirentur. 

Ut in Oriente septem erant Imperii Diceceses, in Occidente, 
praeter Romanes urbis Prcefecturam, sex : itidem et quatuor- 
decim diceceses antiquitus habuit Ecclesia. Septem orientis 
tarn Imperii quam Ecclesiae Dioeceses hee erant, 1. JEgyptus, 
cujus ut et Libyae, Thebaidis, ac Pentapolis Provinciae, 



112 



OF BISHOPS^ AS DIOCESANS, 



Par t I. ^ Alexandrino suberant Patriarchae. 2. Oriens, cujus provin- 
cial Antiocheno Patriarchae subjectae. 8. Asiana, cujus olim 
Provinciae Ephesino Primati, post Constantinopolita.no Patriar- 
chae subditae. 4. Pontica, cujus metropolis Ccesarea. 5. Thra- 
cia, cujus Provincial Graecia, Achaia, aliaeque Thessalonicensi 
olim Episcopo, ut primati Diceceseos, post Constantinopolitano 
Patriarchae subjectae fuerunt. 6. Macedonia, et 7. Dacia. 

Septem quoque in Occidente. Prima omnium erat Ro- 
mana, cujus propria, et, ut Hincmarus vocat, specialis Dicecesis, 
erant illae Provinciae quae suburbicarice dictae sunt, quia Vi- 
cario Imperatoris in civilibus, in Ecclesiasticis Romano Patri- 
archce suberant ; quaeque ab Italics Provinces omnino secer- 
nuntur. 

Quis vel certius cognoscere potuit, vel rectius explicare 
Romani pontificis antiquos limites, quam Ruffinus, Presbyter 
ipse Romanes Ecclcsice, in ea enutrittis, in his pervestigandis 
ianon 6. diligenter versatus f Is de industrial quasi explicans Niccenum 
Canonem, Romano Episcopo non alias quam suburbicarias 
attribuit Provincias, aut Ecclesias. Hae in universum decern 
erant Provinciae. Insulae tres, Sicilia, Corsica, et Sardinia, 
et septem aliae in eo Italiae tractu, qui ad Orientem vergit et 
Austrum, ad Occidentem vero non ultra Magram fluvium, 
qui Hetruriae limes, et Asium fluvium (Esis Plinio et Blondo 
vocatur) non longe ab Ancona protendebantur. Cujus illud 
certum omnino indicium, quod Piceni (in quo Ancona sita) 
pars una Picenum suburbicarium dictum sit, altera, Annonarium, 
quia in Picena regione suburbicarum provinciarum terminus. 
Si igitur Italia juxta Antonini Itinerarium in sedecim, aut 
rectius juxta Notitiam in septemdecim, Provincias dividatur, 
praeter tres illas Insulas, 4. Campania, 5. Tuscia, 6. Picenum 
suburbicarium, 7. Apulia cum Calabria, 8. Bruttium, 9. Sam- 
nium, et 10. Valeria, quia suburbicarus regiones, et Provincice 
erant, Romano subjectae Patriarchae, illiusque Dioecesu propria 
ac peculiaris fuerunt. 

Secunda, Italica Diapcesis dicta est, quae septem alias Italiae 
complectebatur Provincias. 1. Venetias nempe, cum Istria, 
2. iEmiliam, 3. Liguriam, 4. Flaminiam cum Piceno Anno- 
nario, 5. Alpes Cottias, 6. Rhaetiam primam, 7. et Rhae- 
tiam secundam ; quae omnes Provinciae, ut in civilibus 
sub ab Imperatore illis dato vicario, ita in Ecclesiasticis, 



METROPOLITANS, AND PATRIARCHS. 113 



Mediolanensi Primati, ut suo Metropolitano, parebant. Chap . XII . 
Quare ab Athanasio Mediolanum Italics Metropolis, sicut 
Romance ditionis Metropolis Roma, nominatur. Ita in duas 
Diceceses Italia olim divisa, una Italicce appellationem reti- 
nuit, altera ab urhe et Suburbicariis Provinciis nomen accepit : 
ilia Romano, haec Mediolanensi Episcopo subjecta. Tertia, 
Africana dioecesis erat, in qua Episcopi olim plusquam ducenti, 
Metropolitan etiam complures ; qui omnes et ipsorum Pro- 
vinciae, Carthaginiensi Episcopo ut Primati tolius dioecesis 
suberant. Quarta Illyrium, quae ut suas Provincias, ita 
suum, qui eis praeerat, Primatem olim habuit, sed post, tota 
ipsa Dioecesis Constantinopolitano subjecta erat Patriarchae. 
Quinta est Gallia, cujus olim Metropolis fuit Augusta Tre- 
verorum, et totius Dioecesis Primas Treverensis Episcopus ; 
sed ea dignitas ad Arelatensem postea translata. Sexta, His- 
paniarum, cujus ut Regia, ita Metropolis quoque Hispalis 
fuisse videtur : postea una cum Regia, primatus quoque 
dignitas Toletano concessit Episcopo. Septima et Brittanni- 
arum, cujus ut olim Regia, ita et Metropolis Eboracum fuisse 
conjicitur : sed istae a multis retro saeculis, Cantuariensi Epis- 
copo ut Primati, aut (ut eum Malmsburiensis, et Glossa 
Juris Yocant) Patriarchce Dioecesis tota subjecta. 

Et quidem antiquitus baec Dicecesium in Ecclesia, juxta 
Imperii formam facta divisio ; sed ea et mutata saepius a 
Conciliis, et ab Imperatoribus. 

Nec in divisione solum Dicecesium Imperium sequuta est 
Ecclesia, sed et in ipsius regimine, mirum omnino est, quam 
illius formam imitata sit. Nam sicut in quatuordecim illis 
Dicecesibns erant in universum Provincice centum et octodecim; 
ita et totidem Provincias numerabat Ecclesia. Ut in sin- 
gulis Provinciis erant complures urbes, quibus singulis infe- 
rioris ordinis Judices civiles, quos Defensores civitatum fere 
vocabant, praeponebantur ; ita in singulis civitatibus Epi- 
scoj)os suos, qui eas cum parcecia tota circumjacente guberna- 
bant, praeficiebat Ecclesia. Ut Provinciae singulae suos habe- 
bant Proconsules Consulares, aut Provinciarum prcesides, qui 
in Metropoli Provinciae residentes, aliis in ea Provincia 
authoritate praeibant : itidem habuit et Ecclesia Episcopos 
suos Metropolitans, seu Arcliiepiscopos, quibus ut Praesidi 
Provinciae, caeteri illius Provinciae Episcopi subjecti erant. 



114 OF BISHOPS, AS DIOCESANS, 



Part I. Ut singulas illae quatuordecim Diceceses Vicarios Imperatoris 
" Augustales, Prcefectos, Prcetorio, aut alio nomine vocatos, in 
primaria urbe, seu Metropoli totius Dicecesis, velut generales 
illius Rectores habuerint, quorum tanta autoritas, ut nulla 
post Imperatorem major : itidem et Ecclesia in singulis suis 
quatuordecim Dioecesibus, Primarios quosdam et prae omnibus 
eminentes suos habuit Episcopos, qui kcit e£oxrjv Patriarchce, 
vel Primates Patriarchates dicebantur, qui in primaria sede 
et totius Dicecesis Metropoli constituti, non Episcopis solum 
qui Paroecias, sed et Metropolitans qui Provincias regebant, 
prseponebantur, quorum singulorum tanta est in Ecclesia 
autoritas, ut non sit in Episcopo ullo post Imperatorem 
Jesum Christum ulla major. 

Ut in toto Imperio antiquitus tres inter omnes eminebant 
civitates, "Prima urbes inter, divum domus, aurea Roma : " 
secunda, Alexandria, quae a Dione Chrysostomo per excel! en- 
tiam Civitas, et secunda omnium quce sub sole sunt, vocatur. 
Tertia, Antiochia, quae teste Hegesippo tertium omnium in orbe 
civitatum locum obtinet : itidem in Ecclesia, tres illarum 
urbium Episcopi prae aliis omnibus insignes erant et specta- 
biles : ideoque per excellentiam Patriarchce dicti : cum 
reliqui undecim Dicecesium Episcopi, licet Patriarchali omni 
potestate illis pares, non Patriarchce, sed Primates dicerentur : 
Primates, inquam, Patriar eludes, non solum Metropolitani : 
et Primates Dicecesium suarum Patriarchalium, non unius Pro- 
vincice Primates. 

Haec antiquitus et divisio et regimen in Ecclesiis instituta. 
JSec certe vel ad pacem in Ecclesia conservandam, vel ad 
jurisdictionem cuique Episcopo suam sartam tectam tuendam, 
aut f'acilior aut commodior ulla Parceciarum, Provinciarum, et 
Dicecesium distributio fieri potuit aut inveniri. 

(Q. We have before seen what are the functions 
of a Bishop ; what next is the office of a Metro- 
politan ? 

HI. To consecrate or confirm his suffragan 
Bishops x 9 and no one could be ordained a Bishop 
in his province without his consent and approba- 
tion, and any such ordination was null and void ; 



METROPOLITANS, AND PATRIARCHS. 115 



to receive appeals, and decide controversies among Chap, xu. 
the Bishops of his province, either by himself, or 
by commission, or by reference to a Provincial 
Synod 2 ; to convoke and to preside in Provincial 
Synods 3 , (generally summoned twice a year,) 
which all his Suffragans were bound to attend; 
to give to his Suffragans liter ce formates when 
going into foreign parts 4 , and to publish imperial 
decrees on ecclesiastical matters. 

1 Concil. Nic. can. 4. to Kvpos (confirmation of Bishop) 
dcdoo-6co KaG" kKao~rr]v eVa7T^iai/ tco prjTpoTroXiTr]. — Can. 6. 
^copis yvafjLrjs rov prjTpoTroXirov prj 8e7v eivai €7tlo~ko7tov. — 
Cone. Sardic. c. 6. — Cone. Ephes. Decret. et Episc. Cypr. 
—Cone. Chalc. Act. 16. 

Antioch. 9. Laodic. 12. Chalced. 19. 25. Carth. 11, 12. 
Arelat. 5, 6. 

2 Cod. Justin, i. v. 29. Cone. Const. 6. 35. Cone. Nic. 5. 
Chalced. 19. Antioch. 9. 20. 38. Arelat. 19. 

3 Cone. Nic. c. 5. Chalced. 19. 

4 Cone. Carth. iii. 28. 

<!g. What is the office of a Patriarch ? 

< B.. To ordain or confirm the Metropolitans of 
his Dioecesis or Patriarchate 1 ; to convoke them 
to Synods, which they were obliged to attend 2 ; to 
receive appeals from the Metropolitans 3 and from 
the Synods 4 in his jurisdiction; to communicate 
imperial decrees 5 to his Metropolitans. 

1 Justin. Novell. 7. 131. c. 3. 2 Theodoret, Epist. 81. 

3 Cone. Chalc. c. 9. c. 17. Justin. Novell. 123. 137. 

4 Concil. Chalced. can. 9. 5 Justinian, Epilog. Novell. 6. 

Were any of the Cities, in which the four- 
teen Patriarchs resided, superior in civil dignity 
to the rest ? 

$U Yes, three : Rome, Alexandria, and Antioch. ^f^ 6 ' 



116 



OF BISHOPS, AS DIOCESANS, 



Part i. ([g. And were the Patriarchs of these superior 
in ecclesiastical rank to the other eleven? 

They were not higher in order, (for all 
Patriarchs possess co-ordinate and independent 
authority,) but they had precedence of the others 
in place. 

<8J. And was this precedence liable to change? 

£1. Yes : it was \ If a city rose or declined in 
civil power and importance, then, after mature 
consideration of the circumstances of the case, its 
ecclesiastical precedence was modified. Thus, 
for instance, the Bishop of Constantinople, from 
not being a Patriarch at all, was raised, a. d. 381, 
under Theodosius the Great, to the dignity of 
the second among the fourteen Patriarchs 2 . 

1 By Concil. Constantinop. a.d. 381, can. 3, [and Con- 
cilium Chalcedon. a.d. 451, can. 28,] the second place is 
assigned to Constantinople, Sia to ehai viav 'Pap.rjv; and 
in Concil. Chalcedon. a.d. 451, can. 28, Constantinople is 
declared to be on a parity with Rome. (rS)v lacov aivokav- 
ovo-av TrpecrjBelav 777 irpeafivTepa /3acriAi'5t ( Pa>pj].J See Concil. 
Trull, or Quini-Sext. can. 36. On the same principle as 
the first place had been given to Rome, dia to fiao-iXeveiv 
rrjv ivokiv eKtLvrjv. Cp. Act. 16. Cone. Chalced. Constanti- 
nople is called the Head of all the Churches (Constantino- 
politana Eeclesia omnium aliarum est caput) by Justinian, 
Cod. i. Tit. 3. c. 24. 

Compare Concil. Trullan. a.d. 692. can. 38. Concil. 
Chalcedon. can. 17. e'i tls eK. (3ao~ikiKrjs i^ovalas eKcuvicrdr] 
7t6Kls t) avdis KaivLcrdelrj, to7s ttoXltlkoIs kcu drjpoo-LOis tvtvols 
Kai tcov eKKkrjo-iao-TLKCDV TTapoiKiwv f) Ta^is aKoXovdeiTco. 

Bingham, Antiq. IX. 1. 7. 

2 Abp. Bramhall, i. 130. 177. 

<©. By what process were these variations 
effected ? 

It was unlawful 1 for a Bishop to take any 



METROPOLITANS^ AND PATRIARCHS. 117 



steps to obtain the elevation of his own see ; but Chap. XII. 
it was competent to a General Council, convoked 
by the Emperor, to deliberate, and decide, with 
the imperial sanction, on questions of this nature. 

1 Concil. Chalced. 12. Bingham, XVII. v. 37. 

0$. It appears, then, that while the Episcopal 
Office is of Divine institution, and cannot, in its 
spiritual nature and ministrations, be affected by 
any human laws, the actual exercise of authority 
of Bishops, as Diocesans, Metropolitans, and 
Patriarchs, may depend, for its distribution and 
apportionment, upon secular circumstances, and 
be subject to modifications from civil authority 
after ecclesiastical consultation ? 

Certainly. The history of the Church 
affords many proofs and examples 1 of this. By 
the order of God's Providence in the world, king- 
doms are augmented and diminished, they are Dan. a. 21. 
transferred from one sceptre to another, as He v * 30 ' 31 ' 
wills in His supreme wisdom and power ; and the 
bounds of ecclesiastical jurisdiction have been 
usually modelled accordingly 2 . 

1 Concil. Constant, a.d. 381, can. 2. Concil. Ephes. 
a.d. 431. torn. iii. p. 801, Labbe. Chalcedon, a.d. 451, 
can. 12. Justin. Novell. 11. case of Justiniana Prima. 

2 Barrow, Treatise on the Pope's Supremacy, p. 171, 
172, London, 1683, thus states the law and practice of the 
Church on this subject. Patriarchs are an human institution. 
As they were erected by the power and prudence of men, so 
they may be dissolved by the same. They were erected by 
the leave and confirmation of Princes ; and by the same they 
may be dejected, if great reason do appear. No ecclesiastical 
power can interpose in the management of any affairs within the 
terntory of any Prince without his concession. By the laws of 
God t and according to ancient practice, Princes may model the 



118 OF BISHOPS, AS DIOCESANS, &C. 



bounds of ecclesiastical jurisdiction. Wherefore, each Prince 
(having supreme power in his own dominion, and equal to 
what the Emperor had in his) may exclude any foreign 
Prelate from jurisdiction in his territories. It is expedient 
for peace and public good that he should do thus. Such 
Prelate, according to the rules of Christianity, ought to be 
content with his doing so. Any Prelate exercising power in 
the dominion of any Prince, is eatenus his subject ; as the 
Popes and all Bishops were to the Roman emperors. 

Abp. Bramhall, i. 177-8. ii. p. 185, 186, ed. Oxf. 

In a.d. 1721 the Church of Russia, and in a.d. 1833 the 
Church of Greece, was detached from the Patriarchate of 
Constantinople. 

<®. How does the practice or adoption of such 
ecclesiastical modification appear to be consequent 
on God's government of the world in civil affairs ? 

Kings and Emperors would not be what 
God has made them, namely His deputies and 
Vicegerents upon earth, and He would not be 
Ci the only Ruler of Princes/' if any of their sub- 
jects, and, — in the case supposed,— if the Eccle- 
siastical Persons of their Realm, — were under 
foreign allegiance, so that they acknowledged 
an external authority as the source of their 
jurisdiction, and could be summoned by it out of 
their own country, be brought to trial, and be 
deprived, of their office by a power over which 
their lawful sovereign had no control. 

1 Tertullian, ad Scap. 2. Colimus Imperatorem, ut 
hominem a Deo secundum et solo Deo minorem. 

Optatus, iii. 3. Super Imperatorem non est nisi solus 
Deus, qui fecit Imperatorem. 

S. Chrysostom, ad Rom. xiii. 1. Every one is bound to 
obey the higher powers ; kclv tis aTroaroXos fj, kclv ev- 
ayyeXio-Trjs, kclv 7rpo<fir)Tr) s — ravra biaraTTeraL lepevai, 
ovxi Tois fiiooTiKols (Jaicis} fxovov. 

S. Bernard, de Officio Episcoporum, ed. Paris, 1839. 



DISCIPLINE.— POWER OF THE KEYS. 119 



torn. ii. cap. viii. p. 1123. Intelligitis quae dico : cui hono- Chap. 
rem, honorem. Omnis anima, inquit, potestatibus sublimioribus ^ 
subdita sit. Si omnis, et vestra. Quis vos excipit ab univer- 
sitate ? Si quis tentat excipere, conatur decipere. Nolite 
illorum acquiescere consiliis, qui cum sint Christiani, Christi 
tamen vel sequi facta, vel obsequi dictis opprobrio ducunt. 
Ipsi sunt qui vobis dicere solent ; " Servate vestrae sedis 
bonorem. Decebat quidem ex vobis, vobis commissam Ec- 
clesiam crescere : nunc vero saltern in ilia qua suscepistis 
maneat dignitate. Et vos enim vestro prasdecessore impo- 
tentiores ? Si non crescit per vos, non decrescat per vos." 
Haec isti : Christus aliter et jussit, et gessit. Reddite, ait, 
qucd sunt Ccesaris, Ccesari ; et quce sunt Dei, Deo. Quod ore 
locutus est, mox opere implere curavit. Conditor Csesaris 
Csesari non cunctatus est reddere censum : exemplum enim 
dedit vobis, ut et vos ita faciatis. 
See further, below, pt. iii. chap. v. 



CHAPTER XIII. 

PRIVILEGES IN THE CHURCH. 

Discipline. — Power of the Keys. 

We have spoken of the Word of God,, and 
of the ministration of the Word and Sacraments ; 
what other privilege must we next notice as pos- 
sessed by the Church ? 
H. That of Discipline l . 

1 Homilies, Homil y for Whit-Sunday, Part II. ed. Oxon. 
1822, p. 428. The true Church hath always three notes or 
marks whereby it is known : pure and sound doctrine, the 
Sacraments ministered according- to Christ's holy institution, 
and the right use of Ecclesiastical discipline. This description 
of the Church is agreeable both to the Scriptures of God, 
and also to the doctrine of the ancient Fathers, so that none 
may justly find fault therewith. See above, p. 14. 

On this subject the student should consult Marshall's 
Penitential Discipline, Lond. 1714. 



120 



DISCIPLINE. 



d^. What is this power of exercising Church 
Discipline usually called ? 

It is usually termed by divines the Power of 
the Keys 1 , of which it is one main and primary 
part. 

1 Abp. Cranmer's Catechism, p. 193—204, ed. Oxf. 1829. 

Whence did it receive this name ? 
From the words of Christ to St. Peter, and 
in him to all Presbyters : " I will give to thee the 
Keys of the kingdom of heaven. 39 

<£. You say, " in St. Peter to all Presbyters 1 f 
how does this appear ? 

<E. From the fact, that the power which our 
John xx. 23. Lord here gave to St. Peter, He gave to all the 
Apostles 2 , and to the Church* generally ; and this is 
further apparent from the universal language and 
practice of the Church, according to which all 
Presbyters have ever used this power. 

1 Ordering of Priests, in the Book of Common Prayer 
of the United Church of England and Ireland. Receive the 
Holy Ghost for the Office and Work of a Priest in the 
Church of God, now committed unto thee by the Ira- 
position of our Hands. Whose sins thou dost forgive, they 
are forgiven ; and whose sins thou dost retain, they are 
retained. And be thou a faithful Dispenser of the Word of 
God, and of His Holy Sacraments ; in the Name of the 
Father, and of the Son, and of the Holy Ghost. Amen. 

2 See below, S. Chrysost., S. Aug., S. Ambrose, at the 
close of this chapter, and the beginning of the next, and 
Pt. ii. last chapter. 

S. Aug. in Joannis Evang. Tract, cxviii. S.cut in Apo- 
stolis cum esset etiam ipse numerus duodenarius, id est, 
quadripartitus in ternos, et omnes essent interrogati, solus 
Petrus respondit, Tu es Christus Films Dei vivi : et ei dicitur, 
Tibi dabo claves regni ccelorum, tanquam ligandi et solvendi 



Part I. 



Matt. xvi. 
19. 



POWER OF THE KEYS. 



121 



solus acceperit potestatem : cum et illud unus J>ro omnibus Chap. 
dixerit, et hoc cum omnibus tanquam personam gerens ipsius L XI II, 
unitatis acceperit : ideo unus pro omnibus, quia unitas est in 
omnibus. 

S. Cyprian, de Unitate Ecclesise, p. 106. Loquitur Do- 
minus ad Petrum, Ego tibi dico, inquit, quia tu es Petrus, &c. 
Et iterum eidem post resurrectionem suam dicit : Pasce oves 
meas. Super unum aedificat Ecclesiam suam. Et quamvis 
Apostolis omnibus parem potestatem tribuat et dicat : Sicut 
misit me Pater, et Ego mitto vos, accipite Spiritum Sanctum. Si 
cui remiseritis peccata, remittantur illi ; si cui tenueritis, tene- 
buntur : tamen ut unitatem manifestaret, unitatis ejusdem 
originem ab uno incipientem sua auctoritate disposuit. Hoc 
erant utique et ceteri Apostoli, quod fuit Petrus, pari con- 
sortia praediti et honoris et potestatis,sed exordium ab unitate 
proficiscitur, ut Ecclesia una monstretur. 

S. Firmilian, Epist. apud Cyprian, p. 225. Potestas pec- 
catorum remittendorum Apostolis data est, et Episcopis qui 
eis vicaria ordinatione succedunt. Casaubon, Exc. Baron, 
p. 377. Ecclesia semper credidit ex verbis Domini ad Petrum 
cuivis presbytero legitime ordinato hoc jus competere. 

3 S. Aug. in Joannis Evang. Tract, cxxiv. 5. Quando ei 
dictum est, Tibi dabo claves regni ccelorum, universam signifi- 
cabat Ecclesiam, quae in hoc sseculo diversis tentationibus 
velut imbribus, fluminibus, tempestatibus quatitur, et non 
cadit, quoniam fundata est super petram, unde Petrus nomen 
accepit. Non enim a Petro petra, sed Petrus a petra ; sicut 
non Christus a christiano, sed christianus a Christo vocatur. 
Ideo quippe ait Dominus, Super hanc petram cedificabo Ec- 
clesiam meam, quia dixerat Petrus, Tu es Christus Filius Dei 
vivi. Super hanc ergo, inquit, petram quam confessus es, 
sedificabo Ecclesiam meam. Petra enim erat Christus : super 
quod fundamentum etiam ipse sedificatus est Petrus. <e Funda- 
mentum quippe aliud nemo potest ponere prseter id quod 
positum est, quod est Christus Jesus." Ecclesia ergo quae 
fundatur in Christo, claves ab eo regni ccelorum accepit in 
Petro, id est, potestatem ligandi solvendique peccata. 

In what respects are keys an emblem of 
ecclesiastical authority ? 

G 



122 



DISCIPLINE. 



Part i. Keys are wont to be given to stewards, trea- 



surers, warders, and other officers, domestic and 



shut out, and to re-admit: and so Christ has 
given to His Ministers the power, in subordina- 
tion to Himself, of admitting to the Kingdom of 
Heaven, of excluding from it, and of re-admitting 
to it ; and this is what is meant, when it is said 
that they have from Christ the power of the 
Keys". 

1 Thence Christ's Ministers are called rajiiai, oIkov6]j.ol. 
See 1 Cor.iv. 1. 2 Cor. vi. 4. Col. i. 25. Titus i. 7. ] Pet. 
iv. 10. 

2 Hooker, VI. iv. L They that have the keys of the 
kingdom of heaven are hereby signified to be stewards of 
the house of God, under whom they guide, command, and 
judge His family. The souls of men are God's treasure, 
committed to the trust and fidelity of such as must render 
a strict account for the very least which is under their 
custody. 

Barrow, de Potestate Clavium, iv. p. 50, ed. 1687. This 
Latin Treatise is fuller and more complete than the English 
one of the same author, entitled, On the Power of the Keys. 

You speak of admitting to the Kingdom of 
Heaven; when so speaking, what do you mean by 
the Kingdom of Heaven? 

I mean, first, the Visible Church, or the 
Kingdom of Grace ; and, secondly, that to which 
it leads the faithful Christian 1 , — namely, the 
Invisible Church or the Kingdom of Glory. 

1 See above, chaps, ii. and iii. 

<©. How do Christ's Ministers admit persons 
into the kingdom of heaven in the former sense ? 




POWER OF THE KEYS. 



123 



a. By the Ministry of the Word of God, that 
is, by Preaching ; and by Baptism. v v— .> 

<©. How do they exclude from the kingdom of 
heaven ? 

$1. By Church censures after solemn investi- 1 c ° r - v - 
gation, trial, and admonition, and specially by the i Tim. i. 20. 
judicial sentence of excommunication. 2 Tim. n. 17. 

d§. What are the intents and ends of Church 
censures ? 

a. With respect to Christ, the ends and aims * xi {°- 
of Church censures are, to maintain His honour ; 26. xliv. 23. 

• • Dent, xxvii 

with respect to the Church, to preserve her holi- 13. 
ness, purity, and unity; with respect to offenders, ^cUon 2 ' 
to warn them by a pre- announcement of the final ™»- 18 - 
Judgment l , to inspire them with godly sorrow, 4—7. 
to the intent that " they may learn not to bias- vn " 
pheme," and ec that their spirits may be saved in 1 Tim - 1 20 - 
the day of the Lord;" and with respect to all 
others, to deter them from similar offences. For, 
Impunitas semper ad deteriora invitat 2 , and, Mi- 
natur innocentibus qui parcit nocentibus 3 . 

1 Tertullian, Apol. 38. Summum futuri judicii prcsju- 
dicium est si quis ita deliquerit ut a communicatione orationis 
et conventus et omnis sancti commereii relegetur. 

S. Cyprian, de Habitu Virginum, p. 92. This treatise com- 
mences with a recital of the benefits of Church Discipline. 
Commination Office of the Church of England. 

2 5 Coke, 109. 3 4 Coke, 45. 

<5§. What, further, is the true character of 
Church censures ? 

$L They are acts of charity to the offender and 2 Cor. ii. 4. 
to others; and the omission of thenr, when they 
ought to be exercised, is an act of injury and 
cruelty 1 . Knowing God's wrath against sin, the 
g 2 



124 



DISCIPLINE. 



Part I. Church must censure it. Terreo, quia timeo 2 , 
2 Cor. v. 11. is her motto, and Si per do, per eo. 

Heb. x. 31. 

1 Wisdom vi. ] 7. The very true beginning of Wisdom 
is the desire of Discipline, and the care of Discipline is Love, 
and Love is the keeping of her laws. 

Ecclqs. xxiii. 1 — 3. O Lord, . . . who will set scourges 
over my thoughts, and the Discipline of wisdom over mine 
heart ? that they spare me not for mine ignorances, and it 
pass not by my sins ; lest mine ignorances increase, and my 
sins abound to my destruction, and I fall before mine adver- 
saries, and mine enemy rejoice over me, whose hope is far 
from Thy mercy. 

Epistola Cleri Rom. ap. S. Cyprian, ep. 31. Ubi poterit 
medicina indulgentise proficere si etiam ipse medicus, inter- 
cepta pcenitentia, indulget periculis ? si tantummodo operit 
vulnus ! Hoc est non curare, sed occidere. 

S. Chrysostom, ii. 112, ed. Savil. 6 fja]defxiav avrols 
Ti/Jbcopiav Ti6e\s, fiovovovxl 7rXt^et rfj ddela. 

S. Aug. Serm. xiii. Disciplinam qui abjicit, infelix est ; 
qui negat, crudelis est. 

2 S. Aug. in Ps. Ixiii. iv. 895, et ad Litt. Petilian. iii. 4. 
Ecclesiastica Disciplina, medicinalis vindicta, terribilis lenitas, 
charitatis severitas. 

Is it, then, to be considered a matter of 
choice with the Ministers of Christ whether they 
will exercise such discipline or no ? 

No. Christ never said or did any thing 
Matt.xviii. m vain. When He said 1 , "If he will not hear 
|J- , the Church/ 5 He ordered the Church to speak ; 

Mark vi. ? 

7—13. and when He gave the Apostles power for the 
Luke ix. g 0vernm ent of His Church, He commanded them 
iTrm 4 v 20 ^° exerc ^ se ^5 an( ^ accordingly, St. Titus and St. 
2 Tim. iv. 2. Timothy are commanded by St. Paul to rebuke 
1 us ' with all authority ; and the Bishops 2 of Pergamus 
Rev. ii. 14, and Thyatira are severely reproved by St. John 
15 * 20 " for suffering false doctrines and corrupt practices 



POWER OF THE KEYS. 



125 



in their Churches. Non regit, says St. Augustine, Chap. 
qui non corrigit 3 . ^— — v— 

1 S. Chrysostom, ii. p. 160, ed. Savil. Kai 6 Xpiaros 
eWcrrj/cre (rovs a.7roar6Xovs) emTipajvras, Kai ov povov eVt- 
Tipcovras dXXd Kai KoXd^ovras, rbv yap ovbevbs tovtcou clkov- 
cravra eKeXevaev cos iOviKov eivai Kai reXoovrjv' 7ru>s 8e 
avTols ras KXels e8coK€v ; el yap prj peXXovai Kplveiv, arravrcov 
eaovrai aKvpot, Kai pdrrjv rrjv i^ovcrlav rod decrpelv Kai tov 
Xveiv elXrj(paai, Kai aXXcos 8e, el tovto KparrjcreteVy an aura 
ol-^rjo-erai Kai tcl iv rals eKKXrjcriais, Ka\ ra iv rats TroXeai, 
Kai ra iv rals oiKLais — Kai avco Kai Karoo ndvra yevrj- 
crerai. 

2 S. Hieron. in Mich. c. v. Legamus Apocalypsin 
Joannis Apostoli, in qua. laudantur accusanturque Angeli 
Ecclesiarum pro virtutibus vitiisque eorura quibus praeesse 
dicuntur. 

It is observable, that in the original Greek of the Revela- 
tion of St. John (ii. 9, 10. iii. 2. 15—18), the epithets 
assigned to the several Churches agree in gender with the 
word Angel, and not with the word Church, so that the Holy- 
Spirit seems emphatically to identify each Church with its 
respective President, and to lay on him the responsibility of 
its failings and corruptions. 

3 S. Aug. in Ps. xliv. iv. p. 552. Tractat. in Joann. xlvi. 
Qui sua quserit, non quse Jesu Christi, peccantem non libere 
audet arguere. Ecce nescio quis peccavit ; graviter pec- 
cavit ; increpandus est, excommunicandus est. Sed excom- 
municatus, inimicus erit. Jam ille qui sua quserit, non quse 
Jesu Christi, ne inimicitiarum humanarum incurrat moles- 
tiam tacet,non corripit. Ecce lupus ovi guttur apprehendit ; 
tu taces, non increpas I O mercenarie, lupum venientem 
vidisti, et fugisti ! Fugisti, quia tacuisti ; tacuisti, quia 
timuisti. Fuga animi timor est. 

Archbp. Cranmer's Catechism, ed. Oxon. 1829, p. 201. 
And this also is to be reproved, that some men, whiche con- 
tinue in manyfest and opensynne, and go not about to amend 
their lyfes, yet they wil be counted Christen men, and inter- 
poyse to receaue the same sacramentes that other do, to 
come to the Churche, to worship God, and to pray with 
other. Suche muste be warned of their fautes, and yf they 
G 3 



126 



ABSOLUTION. 



Part I. refuse to heare and amende, then they ought to be excom- 
v ' municate and put out of the Christen congregation, vntil 
they repente and amende their lyfes ; lest by suche manifest 
sinne and euil examples, other men might be provoked to do 
the lyke, and so at length many might be infected, and the 
Christen relygyon despised and euil spoken of, as though it 
were the worst relygyon, forasmuche as Christian men 
shoulde then leade a shameful and ungodly lyfe. 



CHAPTER XIV. 

PRIVILEGES IN THE CHURCH. 

Absolution. 

<!§. You spoke of re-admission to the Visible 
Church, or Kingdom of Grace ; and, secondly, by 
its means, to the Invisible Church or Kingdom of 
Glory ; how do the Ministers of Christ re-admit 
offenders into the Church or Kingdom of Heaven, 
both Visible and Invisible? 

HI. By disposing them to repentance through 
application of the salutary medicine of the pro- 
mises to penitence, and threats against sin, re- 
vealed in the Word of God, and thus producing 
compunction and contrition in them ; then by de- 
claring, as God's heralds, His readiness to pardon 
all who truly repent and believe in Him ; then, by 
pronouncing their pardon and restoring them, on 
their repentance and faith, and confession of sins, 
through the ministry of reconciliation, which has 
2 Cor. v. 19. been appointed and entrusted to them as Minis- 
Gal, vi. l. ters in the i church of God. 

1 S. Aug. Serm. ccxiv. Ecclesia Dei vivi claves accepit 
regni ccelorum, ut in ilia per sanguinem Christi, operante 



ABSOLUTION. 



127 



Spiritu Sancto, fiat remissio peceatorum. In hac Ecclesia 
reviviscit anima quse mortua f'uerat peccatis, ut convivificetur i i 
Christo, cujus gratia sumus salvi facti. 

F. Mason, de Ministerio, v. 10. Minister Evangelicus du- 
pliciter peccata remittit, dispositive et declarative : dispositive, 
quia homines ad remissionem peceatorum consequendam dis- 
ponit perducendo ad fidem et pcenitentiam ; declarative, quia 
jam pcenitentibus et credentibus peceatorum remissionem tan- 
quam divinus prasco declarat. Ita teneras conscientias cum 
peceatorum mole et desperatione luctantes per promissiones 
evangelicas spe veniae erigimus, jamque po3nitentibus et cre- 
dentibus remissa peccata pronunciamus. See also Barrow, 
de Potestate Clavium, p. 58. 

By what other figure beside that of opening 
and shutting by the Keys does Christ describe the 
exercise of Church authority? 

By that 1 of binding and loosing. i( Whose Matt, xviii. 
soever sins ye remit/ 5 says He to His Apostles, j hnxx.23. 
" they are remitted ; and whose soever sins ye 
retain, they are retained. 55 

1 The connexion of these two figures is shown by Calixtus 
ap. Glass. Philol. Sacr. p. 859. Respexit Dominus ad liga- 
tionem et solutioncm vinculorum sive catenarum quae appo- 
sitis seris impingi et ope clavium aperiri solent. 

<®. Have men then the power of absolving their 
fellow-men from sin committed against God ? 

Not originally and of themselves, but de- Mark ii. 7. 
rivatively and ministerially : for " Who can for- ^1^47.' 21 " 
give sins but God alone 1 ?" They no more give ReVv m - 7 ' 
pardon to the sinner, than the Physician gives 
health to the sick, or the Judge gives release to 
the accused : but they apply the means appointed 
and given by God for its attainment. 

1 S. Cyprian, de Lapsis, p. 129. Nemo se fallat, nemo se 
decipiat. Solus Dominus misereri potest. Veniam peccatis, 
qua3 in ipsum commissa sunt, solus potest ille largiri, qui pec- 
G 4 



128 



ABSOLUTION. 



Part I. cata nostra portavit, qui pro nobis doluit, quem Deus tradidit 
v pro peccatis nostris. 

S. Ambrose in S. Luc. v. 19. Quis potest peccata dimittere 
nisi solus Deus, Qui per eos quoque dimittit, quibus dimit- 
tendi tribuit potestatem ? 

<!g. Would it not then be more reverential to 
God to reserve the office of remitting sins to Him 
alone ? 

$L Obedience to God is true reverence. It 
would be grievous disrespect to Him, and great 
wrong to His heritage, to rescind and refuse His 
gifts. The Church shows her reverence to God, 
by obeying Him, and by using them; i. e. by re- 
mitting and retaining sins \ 

1 S. Ambrose, de Pcenitentia, lib. i. cap. 2. 6. Sed aiunt 
se Domino deferre reverentiam, Cui soli remittendorum 
criminum potestatem reservent. Immo nulli majorem inju- 
riam faciunt, quam qui ejus volunt mandata rescindere, com- 
missum munus refundere. Nam cum Ipse in Evangelio suo 
dixerit Dominus Jesus : Accipite Spiritum sanctum; quorum 
remiseritis peccata, remittuntur eis ; et quorum detinueritis, de- 
tenia erunt ; quis est ergo qui magis honorat, utrum qui 
mandatis obtemperat, an qui resistit ? 

Ecclesia in utroque servat obedientiam, ut peccatum et 
alliget et relaxet. 

<0|. But if no one can forgive sins but God, how 
can men be said to bind or loose ? 

$L The Priest is like a civil 1 Judge, who does 
not sit on the judicial tribunal to make laws, but 
to administer them. He does not pronounce sen- 
tence of forgiveness, in his own name, or on his 
own authority, but in the Name of God 2 , the 
Father, Son, and Holy Spirit, and upon the con- 
ditions of repentance and faith prescribed by 
Christ, and required and ascertained after careful 



ABSOLUTION. 



129 



investigation by the Priest in the exercise of his Chap. 

... . XIV 
ministry. The penitent must resort to the Priest, . ' , 

and the Priest must examine, exhort, and make 

trial of his sincerity. Christ's power is here 

avroKparopiKrj, or imperial; the Priest's is Biciko- Acts x. 43. 

vtKrj, or ministerial. It is Christ who raises the 21"' 38 ' xx ' 

sinner from the death of sin 3 ; but when He has ^ ark XVI '- 

raised him by His Spirit, His word, or His Acts iii. ]9. 

ministry, He further says to His Ministers, 2 Cor ' v " 20 ' 

C£ Loose him, and let him go/' John xi. 43, 

1 F. Mason, de Ministerio, v. 10. Absolutio non est de- 
claratoria tantum, est etiam judicatoria : Sacerdotera judicem 
esse fatetur Apologia Ecclesise Anglicanae (non longe a prin- 
cipio) ; requiritur autem judicium non discretionis modo 
sed authoritatis etiam et potestatis ; siquidem personse ab- 
solvendae fidem suam et poenitentiam palam profitentur, hie est 
causae cognitio ; dein Minister iisdem peccatorum indulgen- 
tiam declarat et obsignat ; hie est sententiae dictio. 

2 S. Chrys. in S. Joann. p. 923, Savil. Uarrjp Kai 6 
Yto? teal to ayiov Tlvev/xa iravra olKovofiel, 6 8e lepevs 
tt)v eavrov davei^ei ykuxro-av nai rrjv eavrov iraptyti x € ^P a ' 

S. Ambrose, de Poenitentia, cap. 2. Munus Spiritus 
Sancti est Officium Sacerdotis ; jus autem Spiritus Sancti 
in solvendis ligandisque criminibus est. Cap. 8. Omnia dedit 
Christus discipulis suis ; sed nulla in his hominis potestas 
est, ubi divini muneris gratia viget. 

3 S. Aug. Serm. ccxev. Quatriduano mortuo dicitur, 
Lazare, prodi foras. Excitat Dominus, si cor tangit. Per 
se excitat, per discipulos solvit. 

<E|. Are then all who are absolved by Christ's 
ministers pardoned by Christ ? or are all they who 
are condemned by Christ's ministers condemned 
by Christ ? 

No ; a right sentence is the only one which 
Christ has authorized, and the only one which 
He will ratify, by giving it validity, spiritually Matt. vii. 6. 

G 5 



130 



ABSOLUTION. 



PartL and internally \ " Clavis potestatis nihil operatur 
sine clave scientite 2 ." The key of knowledge or 
discretion is necessary to give effect to that of 
power. No one can be admitted through the door 
of Pardon, who has not passed through that of 
Rev. iii. 7. Penitence. Christ alone " openeth, and no man 
shutteth ; and shutteth, and no man openeth 
and He turns the key in the hand of His ministers 
only when it is moved aright. 

1 Hooker, VI. iv. 2. Whether they remit or retain sins, 
whatsoever is done by way of orderly and lawful proceeding, 
the Lord Himself hath promised to ratify. 

2 Petrus Asilus, de Tyr. Pont. cap. v. p. 107, ex 
Wesselio. 

(©. If this be so, is not the sentence of the 
Priest superfluous? 
Wisd.xvi.7. %L. No; for God, in this as in other cases, is 
John ix. 7. pi easec [ t wor k by means, and to use the agency 
See above, of His creatures, especially of men, as instruments 
p. 63. 75. j n con f errnl g Jjis benefits upon other men ; and 
though His power is not tied to means, yet, when 
He has appointed certain means for dispensing His 
grace, our salvation is restricted to the due and 
reverent use of them. He remits the punishment 
Acts ii. 38. of original sin 1 by means of the Sacrament of 
Rom l \i Baptism ; and, in the case of actual sin, He con- 
2—7. fers the grace of His own pardon by the instru- 
mentality 2 of priestly Absolution 3 , ordinarily and 
where it may be had, and whenever justly pro- 
nounced and duly received ; and thus He makes 
repentance available to the true penitent, through 
the declaration and pronunciation of pardon by 
the Minister of Christ, acting by His authority, 
at His command, and by His power. Absolution 



ABSOLUTION. 



131 



does not give repentance, but makes it effectual; 
as the loosing of Lazarus did not give him life, but 
the full and free use of it. 

1 S. Ambrose, de Poenit. lib. i, cap. 8. Cur prsesumitis 
aliquos a colluvione diaboli per vos mundari posse ? Cur 
baptizatis, si per hominem peccata dimitti non licet ? In 
Baptismo utique remissio peccatorum omnium est : quid in- 
terest, utrum per pcenitentiam, an per lavacrum hoc jus sibi 
datum sacerdotes vindicent ? Unum in utroque mysterium 
est. 

S. Aug. Tractat. in S. Joann. xn. iii. p. 1815. Regene- 
rate spiritualis una est, sicut generatio carnalis una est : sicut 
ad nativitatem carnalem valent muliebria viscera ad semel 
pariendum, sic ad nativitatem spiritualem valent viscera 
Ecclesise, ut semel quisque baptizetur. 

Ibid. p. 1830. Quomodo non caruit populus Israel pres- 
sura iEgyptiorum, nisi cum venisset ad mare Rubrum, sic 
pressura peccatorum nemo caret nisi cum ad fontem Bap- 
tismi venerit. P. '2070. Propter hoc etiam sugens parvulus 
a matre piis manibus ad Ecclesiam fertur, ne sine Baptismo 
exeat et in peccato quo natus est moriatur. 

Office for Public Baptism of Infants in the Church of 
England and Ireland. We call upon Thee for this infant, that 
he coming to Thy Holy Baptism, may receive remission of 
his sins by spiritual regeneration. ... It is certain that chil- 
dren which are baptized, dying before they commit actual 
sin, are undoubtedly saved. — Office of Private Baptism. 
Seeing now that this Child is by Baptism regenerate and 
grafted into the Body of Christ's Church. — Order of Con- 
firmation. Almighty and everliving God, Who hast vouch- 
safed to regenerate these Thy servants by Water and the 
Holy Ghost, and hast given unto them forgiveness of all their 
sins. — See also Homilies, 2 B. in., and 2 B. iv. I. Hooker, 
V. lxii. 5. We are by baptism born anew. Bp. Pearson 
on the Creed, Art. x. p. 368. 

Waterland, Regeneration stated and explained, Works, 
vi. p. 356. Bp. Bethell, General View of Regeneration 
in Baptism, Lond. 1850, fifth edit. 

2 F. Mason, de Ministerio, v. 12. Minister est efficax Dei 

G 6 



132 



ABSOLUTION. 



Part 1. instrumentum ad remissionem efficiendam, et praeco ad pro- 
• ' mulgandam. . . . Ministri tanquam viva Dei instrumenta Deo 
cooperantia primo animas ad credendum et poenitendum 
perducunt, deinde iisdem peccatorum remissionem ex officio 
idque secundum Christi institutum annunciant. Quod munus 
quoties qua decet reverentia praestatur, singularis benedictio a 
Deo exspectari potest. 

3 S. Ambrose, de Cain et Abel, ii. 4. Remittuntur pec- 
cata per officium sacerdotis sacrumque ministerium. 

S. Hieron. ad Esai. iii. Secunda post naufragium tabula 
Pcenitentia est. See Form of Absolution in the Visitation 
of the Sick. 

Homily on Common Prayer, p. 330. (ed. 1822.) Abso- 
lution hath the promise of forgiveness of sins. 

Bp. Jewell, Apol. ii. Sententiam quamcumque ministri 
ad hunc modum tulerunt, Deus ipse comprobat. 

Abp. Cranmer on the Power of the Keyes, Catech. p. 202. 
God hath given the keyes of the kingdom of heaven, and 
authority to forgyve sin, to the ministers of the Church. And 
when the minister does so, then I ought stedfastly to believe 
that my sins are truly forg} 7 ven me. — Compare Cranmer's 
Works, iv. p. 283, ed. Jenkyns. 

Bp. Sparrow, Rationale, p. 14, ed. 1704. If our confes- 
sion be serious and hearty, this absolution is effectual, as if 
God did pronounce it from heaven : so says the Confession 
of Saxony, and Bohemia, and the Augsburgh Confession, (xi. 
xii. xiii.) and so says St. Chrysostom in his Fifth Homily on 
Esay, " Heaven waits and expects the Priest's sentence here 
on earth ; and what the servant rightly binds or looses on 
earth, that the Lord confirms in heaven." St. Augustine and 
St. Cyprian, and general Antiquity, say the same. 

Hooker, VI. vi. 8. Bp. Montague, Appello Caesarem, 
25. Protestants hold that Priests have power, not only to 
pronounce, but to give, remission of sins. 

Chillingworth, p. 409. (Serm. vii.) Come to your 
spiritual physician, not only as to a learned man, experienced 
in the Scriptures, as one that can speak quieting words to 
you, but as to one who hath Authority delegated to him from 
God Himself, to absolve and acquit your sins. 

<f$. What are the effects produced by Absolu- 



ABSOLUTION. 



133 



tion, as respects the relation of the person ab- ^fv' 
solved to the Visible Church ? « — Iv-l— » 

First, a declarative one; for, even though 
the penitent sinner may indeed be pardoned by 
God without Absolution, yet he is not regarded 
so to be in the eye of the Church without the Levit. xiii. 
sacerdotal declaration of it; just as the lepers siv 2 .' 
among the Jews, when healed, were not regarded Matt.viii.4. 

, i i i • .,, Lukexvu. 

as clean, and restored as such to society, till they 14. 
had been pronounced to be clean by the Priest. 

<S| V Is not some other visible effect produced by 
absolution ? 

%L. Yes. When a person under Church cen- 
sures is, on his repentance, reconciled to the 
Church by absolution, he is restored to a partici- 
pation in the Holy Communion, and in the other 
means of grace in the Church, which is the De- 
pository of Grace 1 as well as the House of Dis- 



1 See above, p. 32. 

2 S. Augustin, de Disciplina Christ, vi. p. 977. Dicente 
Scriptura, Accipite disciplinam in domo disciplines, (where 
Ecclus. li. 31. 36, is called 4 Scriptura,' though an Ecclesias- 
tical book only ; see above, p. 57.) — Disciplines domus est 
Ecclesia Christi. — S. Aug. de Moribus Eccl. i. 1146. 

See the citation from Peter Lombard in Hooker, VI. vi. 
8. Albeit a man be already cleared before God, yet he is 
not in the face of the Church so taken, but by virtue of the 
priest's sentence, who likewise may be said to bind by im- 
posing satisfaction, (and by censures constraining to amend 
their lives he doth more than declare and signify what God 
hath wrought. VI. vi. 5.) and to loose by admitting to the 
Holy Communion. 

These are visible effects ; but what influ- 
ence has absolution on a man's relation to the 
Invisible Church ? 



134 



ABSOLUTION. 



Part I. g|. The visible effects lead to invisible results, 
which follow, as we have seen, from the right use 
of the means of grace in the Church ; but, in ad- 
dition to the grace conveyed by these means, the 
true penitent, for whose benefit absolution was 

Luke vii. 47 mainly intended, will derive great spiritual com- 

~° 0, fort and assurance from it. 

<J£. In what respects ? 

Lukexxiv. <H. First, in obeying God, by using the ordi- 

2 Cor. v. 18 nance which God has appointed for his good. 

~ 20, Next, he will receive aid and encouragement in 
his own supplications for pardon and grace, from 
the further co-operation of the prayers of God's 
Minister, and of His Church l , that his sins may 
be forgiven, and his fidelity confirmed ; and he 
will feel his scruples removed 2 , and his faith, hope, 
and love to God, increased by an assurance of par- 
don from God, delivered to Him by His ambas- 
sador 3 , authorized and commanded to act in His 
Name. And thus he is openly and effectually 
re-admitted by Absolution into the Kingdom of 
Heaven. 

1 S. Ambrose, De Pcenitentia, ii. c. 10. Fleat pro te 
Mater Ecclesia, et culpam tuam lachrymis lavet. — Amat 
Christus ut pro uno multi rogent. 

Tertdllian, De Pcen. c. 9. 

2 Hooker, VI. vi. 14. The last and sometimes hardest to 
be satisfied by repentance are our own minds ; are we not 
bound, then, with all thankfulness to acknowledge His infinite 
goodness whom it hath pleased ( VI. vi. 1 7) to ordain for men's 
spiritual comfort consecrated persons, who by sentence of 
power and authority given from above, may as it were out of 
His mouth ascertain timorous and doubtful minds, ease them 
of their scrupulosities, leave them settled in peace, and 
satisfied of God's mercy to them ? 

3 Hooker, VI. vi. 5. Having first the promises of God 



SACERDOTAL INTERCESSION, &C. 135 



for pardon generally unto all offenders penitent ; and for our Chap. 
own unfeigned meaning the infallible testimony of a good > 
conscience, then the sentence of God's appointed officer and 
vicegerent to approve the quality of what we have done, and 
as from his tribunal to assoil us of any crime, I see no cause 
but we may rest ourselves very well assured touching God's 
most merciful pardon and grace. 



CHAPTER XV. 

PRIVILEGES IN THE CHURCH. 

• Sacerdotal Intercession and Benediction. 

(Q. What other benefits, besides those already- 
considered, of doctrine, the sacraments, and the 
exercise of the keys, do we derive from God 
through the ministry of the Church ? 

Those of sacerdotal Intercession (tvrsv^ig) 
and Benediction (evXojia). 

You speak of sacerdotal Intercession ; what 
do you understand by that term ? 

I mean the act of the Minister praying for 
the people, and presenting their prayers to God \ 

1 Abp. Potter on Church Government, ch. v. To present 
the people's prayers to God, and to intercede with Him to 
bless them, has always been reckoned an essential part of the 
Sacerdotal Office. 

<B|. What authority have we for believing that 
the prayers of special persons, as of Christian 
Ministers, have any peculiar efficacy with God ? 

IE. The authority of God's own Word, and the 
records therein contained of the Patriarchal, 
Mosaic, and Christian Dispensations \ 



136 



SACERDOTAL INTERCESSION 



1 Hooker, V. xxv. 3. As the place of public prayer is 
a circumstance in the outward form thereof which hath 
moment to help devotion, so the Person much more with 
whom the people of God do join themselves in action, as 
with him that standeth and speaketh in the presence of God 
for them. The authority of his calling is a furtherance, 
because if God have so far received him into favour as to 
impose upon him by the hands of men that office of blessing 
the people in His name, and making intercession to Him in 
theirs, which office he hath sanctified with His own most 
gracious promise (Numbers vi. 23), and ratified that promise 
by manifest actual performance thereof, when (2 Chron. xxx. 
27) others before in like place have done the same ; is not 
his very Ordination a seal, as it were, to us that the self-same 
Divine Love that hath chosen the Instrument to work with, 
will by that instrument effect the thing whereto He ordained 
it, in blessing His people, and accepting the prayers which 
His servant offereth up unto God for them ? 

To speak, first, of the efficacy of sacerdotal 
Intercession in Patriarchal times, can you give 
examples of it from Holy Writ? 

$L Yes. God says to Abimelech, that He 
would heal him, when Abraham had prayed for 
him, "for he is a prophet" He says to Job's 
friends, " My servant Job shall pray for you, 
for him will I accept'." Abraham and Job in the 
Patriarchal dispensation were not only Fathers 
but Priests, the priesthood in that dispensation 
being in the first-born of each family in hereditary 
succession 2 B 

1 Bp. Andrewes, v. 355. It is an opinion very erroneous, 
that we have no other use of the Apostles of Christ and 
their successors, but only for preaching; whereas, as it is 
a thing no less hard to pray well than to preach well, so the 
people reap as great benefit by the Intercession of their 
Pastors which they continually make to God, both privately 
and publicly, as they do by their preaching. For this cause 



AND BENEDICTION. 



137 



the Priests are called the Lord's Remembrancers, because they Chap. 

put God in mind of His people, desiring Him continually ^ t 

to help and bless them with things needful ; for God hath a Is. Ixii. 6. 
greater respect to the prayers of those who have a spiritual ^ e ^ r ~ 
charge, than to those that are of the common sort. Thus Lowth's 
the Lord would have Abimelech deal well with Abraham note] 
and deliver him his wife, ' because he is a Prophet, and 
should pray for him that he may live.' So to the friends of 
Job the Lord said, ' My servant Job shall pray for you, and 
I will accept him.' (Sermon on Luke xi. 1.) 

2 Bp. Bilson, on the Perpetual Government of Christ's 
Church, p. 37, ed. 1842. God did consecrate the first- 
born of their family as holy to Himself to be Priests in His 
Church. 

Sculetus in Job i. 4. Sacrificahat Job tanquam Primo- 
genitus, et Pater familias ut ante Legem fieri solebat. And 
see Bp. Patrick and Mercer on Job xlii. 8. Jobus sacerdos 
a Deo eligitur. See also Gen. xiv. 18. xviii. 19. xx. 7. xxi. 
33. xxvi. 25. xxxiii. 20. Psalm cv. 22. Heb. vii. 7. 2 Pet.ii. 
5. 7. Jude 14. 

Have we further evidence of the efficacy 
of sacerdotal Intercession in the Mosaic Dispen- 
sation also ? 

$L Yes; Aaron the Priest 1 stood between the 
dead and the living, (as Moses commanded him Num. xvi. 
by God's order,) and the plague was stayed, ii# ^ 
The Lord says by the Prophet Joel, " Let the }^ ingg xiii 
Priests, the Ministers of the Lord, weep between 6. 
the porch and the altar, and let them say, Spare 
thy people, O Lord, .... and then will the Lord 
pity his people." 

1 Bp. Andrewes, Sermons, v. 231. Prayer is good, and 
that Phinehas' Prayer. Phinehas was a Priest, the son of 
Eleazar, the nephew of Aaron. So as there is virtue, as in 
the prayer, so in the person that did pray, in Phinehas him- 
self. . . . Every Priest being taken from among men, and 
ordained for men in things pertaining to God, that he may 



138 



SACERDOTAL INTERCESSION 



Part I. offer prayers ; the prayers he offereth he offereth out of his 
' ' office, and so, even in that respect there is, cceteris paribus, a 
more force and energy in them, as coming from him whose 
calling it is to offer them, than in those that come from 
another whose calling it is not so to do. 

<S|. And have we any evidence of the special 
virtue of priestly Intercession under the Christian 
Dispensation ? 

James v. u, gj. Yes ; St. James says, 66 Is any sick among 
Acts vi. 4. you ? let him call for the Elders of the Church, and 
Col. iv. it them pray over him : and the prayer of faith 
l Cor. xiv. shall have the sick : and if he have committed 

10. 

sins, they shall be forgiven him/' So Christian 
Priests pray with and for the people, and "it is 
the office of the Holy Spirit to set apart persons 
for the duty of the Ministry, ordaining them to 
intercede between God and His people, and send 
up prayers to God for them \" 

1 Bp. Pearson, on the Creed, Art. viii. Abp. Potter, 
on the Church, chap. v. Bingham, Antiq. II. xix. 15. 
It was one act of the Priest's office to offer up the sacrifice 
of the people's prayers, praises, and thanksgivings, to God, 
as their mouth and orator, and to make intercession to God 
for them. Another part of the office was, in God's name, to 
bless the people, particularly by admitting them to the bene- 
fit and privilege of remission of sins by spiritual regeneration 
or baptism. 

But is not all Priestly Intercession super- 
seded and taken away by the Intercession of 
Christ? 

John x. 9. $U There is indeed to us but One Mediator be- 
l Tim. ii. 5. tween God and man, Christ Jesus ; and no inter- 
Actsviii24 cess i° ns are available except only by and through 
ix. 34. Him 1 ; and the intercession of His Ministers, 
acting in His name, and by His authority and 



AND BENEDICTION. 139 

appointment, is to be considered, in a certain °xy P ' 
sense, His act and His Intercession 2 . * A- 

1 S. Aug. c. Ep. Parmen. ii. 16. 

2 Cotelerius in Const. Apost. n. xxv. p. 240. Water- 
land, Works, vii. p. 349. Authorized Ministers perform 
the office of proper Evangelical Priests in the Commu- 
nion Service, in three ways : — I. as commemorating ; 2. as 
handing up, if I may so speak, those prayers and services 
of Christians to Christ our Lord, Who, as High Priest in 
heaven, recommends the same in heaven to God the Father ; 
3. as offering up to God all the faithful who are under their 
care and ministry, and who are sanctified by the Spirit. In 
these three ways the Christian Officers are priests or Li- 
turgs to very excellent purposes far above the legal ones, in a 
sense worth the pursuing with the utmost zeal and assiduity. 

Richard Baxter, Christian Directory, p. 714, fol. ed. 
1673. Christ's Ministers are to be the Guides of the Con- 
gregation in Public Worship, and to stand between them 
and Christ in things pertaining to God as subservient to 
Christ in his Priestly Office ; and so both for the People, 
and in their names, to put up the public Prayers and Praises 
of the Church to God. It is their duty to administer to 
them, as in the name and stead of Christ, His Body and 
Blood ; and to subserve Christ, especially in His Priestly 
Office, and to be their agent in offering themselves to God. 

<0|. You spoke of Sacerdotal Benediction, what 
do you intend by this expression ? 

I mean the act of the Bishop or Priest pre- 
senting persons to God by Prayer 1 , (and thus 
being an act of Intercession, of which we have 
already spoken,) and imploring and pronouncing 
His blessing upon them. 

1 S. Aug. Epist. cxlix. 1 7. Interpellationes (ivrevgeis:, 
intercessions, 1 Tim. ii. 1, on which passage he is comment- 
ing) fiunt cum populus benedicilur ; tunc enim Antistites 
velut advocati susceptos suos per manus impositionem miseri- 
cordissimse offerunt Potestati. S. Aug. de Baptism, iii. 16. 
Quid aliud est impositio manus nisi oratio super hominem ? 



140 



SACERDOTAL INTERCESSION 



Part I. Hooker, V. lxx. L To pray for others is to bless 
^ v ' them for whom we pray, because Prayer procureth the 
blessing of God upon them, especially the Prayer of such 
as God either most respecteth for their pity or zeal that 
way, or else regardeth for that their place and calling bindeth 
them above others unto this duty, as it doth both natural 
and spiritual Fathers. See Hooker, below, p. 14L 

(f^. Have then any particular persons a special 
power of conveying blessings from God to men ? 

Yes. It has pleased God that certain indi- 
viduals, as His Ministers \ by virtue of their office 
and appointment from Him, and of the ordaining 
grace of the Holy Spirit, should communicate His 
blessings which are given by Him through the 
ministry of man to all who by faith and love have 
the capacity of receiving them, 

1 S. Chrysost. ii. 222, ed. Savil. iv rfj eiacXrjo-La 6 rrpo- 
ecTT<0$ 8ldcocnv elpT]vr)v, Kal tovto Xpiorou tvttos earl' kch 
del fiera 7rdcrr]s avrrjv Se^ecr^at rr/s Trpodvpias. 

Bp. Taylor, Preface to Apology for Authorized and 
Set Forms of Liturgy, Works, vii. p. 307. The blessings 
of religion do descend most properly from our spiritual 
fathers and with most plentiful emanation. And this hath 
been the religion of all the world, to derive very much 
of their blessings by the Priest's particular and signal 
benediction. 

<5|. Can you give Examples of this being the 
case from the Old Testament? 
Gen. xiv. 18, Yes; Melchizedek, the type of Christ, 

Heb vii l— bl esse ol Abraham. " The Lord spake unto Moses, 
10. saying, Speak unto Aaron and unto his sons, say- 

&c. ' ing, On this wise ye shall bless the children of 
Ecdus. l. i srae i ? saying unto them, The Lord bless thee 
and keep thee : the Lord make His face shine 
upon thee, and be gracious unto thee : the Lord 



AND BENEDICTION. 



141 



lift up His countenance upon thee, and give thee c Jy P ' 
peace. And they shall put My Name upon the — — > 
children of Israel ; and / will bless them." And 
again, "The priests, the sons of Levi, shall come Deut.xxi„5. 
near; for them the Lord thy God hath chosen to f^chrcm!' 
bless in the Name of the Lord." xxiii - l3 - 

<S|. Can you give similar Examples from the 
New Testament? 

iH. Yes. Our Lord thus charged both His 
Apostles and His seventy Disciples, " Into what- Matt. x. 13. 
soever house ye enter, first say, Peace be to this j^xiV 27 
house. And if the son of peace be there, your Rom^xv.33. 
peace shall rest upon it ; if not, it shall turn to 1 dor. i. 3. 
you again." And Christ says, " Peace I leave %^[ 0T { 3 2 ' 
with you, My peace I give unto you." And in ^ph. i. 2. 
conformity with these words the Apostles of 11. 
Christ imparted their benedictions to individual 23 Thess " v ' 
Christians and Christian Churches, not only by 2 Thess. iii. 
word of mouth, but in their letters also \ ] Tim. i. 2. 

2 Tim. i. 2. 

1 S. Chrysostom, ap. Damascen. Par. Sac. ii. p. 514. phflem % 
George Herbert, Country Parson, chap, xxxvi. The 
Country Parson wonders that the Blessing the people is in so 
little use with his brethren, whereas he thinks it not only a 
grave and reverend thing, but a beneficial also. That which 
the Apostles used in their writings, nay, which our Saviour 
Himself used, Mark x. 16, cannot be vain and superfluous. 
But this was not proper to Christ, or the Apostles only, no 
more than to be a spiritual Father was appropriated to them. 
. . . But the Parson first values the gift, and then teacheth 
his Parish to value it. The same is to be observed in writing 
letters also. 

By what significant action has the com- 
munication of spiritual grace and blessing to sin- 
gle individuals been always accompanied in the 
Church? 



142 



SACERDOTAL, INTERCESSION 



Part I. By laying on of hands upon the head of the 

v ' recipient of the benediction \ 

1 See references on the next question. 

(f$. In what rites and offices of the Church is it 
imparted in this manner ? 

%L. In the Confirmation 1 of those who have been 
baptized, — wherein spiritual weapons are given to 
those who enlisted themselves as soldiers of Christ 
at their baptism; — in the reception or re-admis- 
sion of reconciled sinners 2 ; and in the making, 
ordaining, and consecrating of Bishops, Priests, 
and Deacons 3 . 

1 In blessing, Gen. xlviii. 14. Matt. xix. 15. Mark x. 16. 
Ordaining, Num. viii. 10. 20. xxvii. 18. Acts xi. 6. xiii. 3. 
1 Tim. iv. 14. v. 22. 2 Tim. i. 6. Confirming, Acts viii. 17. 
xix. 6. 

S. Hieron. adv. Lucif. 4. Ad eos qui longe in minoribus 
urbibus per presbyteros et diaconos baptizati sunt, Episcopus 
ad invocationem Sancti Spiritus manum impositurus excurrit. 
See Hooker, V. lxvi. Hammond, De Confirmatione, iv. 851. 
Bp. Taylor, xp^'-s reXeiooTiKr), xi. 215. Comber, iii. 451. 

Among Manuals preparatory to Confirmation, may be spe- 
cially commended, " Catechesis ; or Christian Instruction, 
&c. By Charles Wordsworth, M.A., Warden of Trin. 
Coll. Glenalmond, Lond. 1849." 

2 S. Hieron. adv. Lucif. 11. 173. Recipio poenitentem 
per manus impositionem et invocationem Spiritus Sancti. 

Concil. Nicaen. 8, 9. Antioch. 17. 22. — S. Aug. ix. 267. 
Hooker, VII. vi. 5. 

3 Concil. Nic. c. 19. Chalced. c. 15. 

S. Hieron. in Esai. c. 58. x el P OTOVLa > ^ es *> ordinatio 
clericorum non solum ad imprecationem vocis sed ad impo- 
sitionem impletur mantis ; ne scilicet vocis imprecatio clan- 
destina clericos ordinet nescientes. 

Hooker, V. lxvi. 1. With prayers of spiritual and per- 
sonal benediction the manner hath been in all ages to use 



AND BENEDICTION. 



143 



imposition of hands, as a ceremony betokening" our restrained Chap. 

desires to the party whom we present unto God by prayer. v , 

Puller, Moderation of the Church of England, chap. 8, 
§ 9. Our Church doth rightly suppose its Ministers have 
authority given them to declare and pronounce the Divine 
promises of blessing, with the conditions of receiving the 
same : and that they have a special commission given them 
to pray for God's people and bless them : as the Priests 
under the Law had commission to bless the people in the 
name of God, Num. vi. 22. Deut. x. 8. 1 Chron. xxiii. 13. 
Which practice had nothing ceremonial in it and peculiar to 
the Law. Wherefore Christ put His hands upon the little 
children and blessed them, Matt. xix. 13, and commanded 
His Apostles and Ministers to bless His people, Matt. x. 13. 
Luke x. 5. And without all contradiction the less is blessed 
of the greater, Heb. vii. 7. Wherefore for the dignity of 
the Episcopal Office, the Church doth especially delegate 
that power and commission to her Bishops, for Confirmation, 
with imposition of hands, and in Ordination. Neither do 
our religious Kings refuse the benedictions of the Church's 
ministers either as Christians, or as Kings, at their Coro- 
nations. 

<S^. You have spoken of the sacerdotal bene- 
diction of persons ; have we any Scriptural autho- 
rity for the blessing of particular things also ? 

Yes. St. Paul says, "The cup of blessing 
which we bless, is it not the Communion of the 
blood of Christ ? " 1 c r. x> 

Hence at the Holy Communion the Priest lays 
his hand on the Sacramental Elements* 1 , when he 
offers up the prayer of Consecration. 

1 S. Aug. iii. p. 2290. Accedit verbum ad elementum et 
fit sacramentum. 

©. You have given Scriptural examples of the 
efficacy of Sacerdotal Intercession and Benediction, 
does this efficacy appear, further, from the nature 
and constitution of the Church of Christ? 



144 



SACERDOTAL INTERCESSION 



^Part . Yes. The Christian Church is One spiritual 

Body (p. 3), and, since its members are joined 
together in this one Body, all their solemn public 
acts must partake of this character of Unity ; and 
one of the chief of those acts is the making; of 
their wants known to God, which is Prayer; 
another is the reception of His grace, by Blessing. 

Matt. v. 24. Accordingly, Christ Himself has declared that 

xvni " 19 ' 20# there is special efficacy 1 in united Prayer; and 
for the maintenance and public exhibition of this 

Acts ii. 1. unity in the sacred assemblies of the Church, God 
has appointed certain Persons to be His Orators 
for the People, who are, as it were, Angeli ascen- 
dentes et descendentes 2 , messengers ascending to 
Him with Prayer from the people, and descending 
from Him with Blessing to them. And since Unity 
is the divinely appointed character of the Church, 
God will assuredly bless those means which con- 
duce to maintain that Unity, and which He has 
appointed for its attainment and preservation. 

1 S. August, de Bapt. lib. ii. cap. 13. Multum valet ad 
propitiandum Deum fraterna concordia. " Si duobus ex 
vobis," ait Dominus, "convenerit in terra, quicquid petieritis, 
fiet vobis." Si duobus hominibus, quanto magis duobus 
populis ! Simul nos Domino prosternamus, participamini 
nobiscum unitatem, participiemur vobiscum dolorem, et cha- 
ritas cooperiat multitudinem peccatorum. 

2 Bp. Andrewes, v. 355. (Sermon on Luke xi. 2.) Thus 
much are we to learn from hence, that the Priests are Angeli 
Domini exercituum. If Angels, then they must not only 
descend to the people to teach them the will of God, but 
ascend to the presence of God to make intercession for the 
people. Hammond on Rev. i. 23. They are like Angels 
ascending and descending between God and His people, in 
ruling them, in delivering God's messages to them, and also 
returning their messages or prayers to God. 



AND BENEDICTION. 



145 



<!§. You say that these Ministrations of Sacer- c .|y P * 

dotal Intercession and Benediction conduce to ^ — • 

maintain Church Unity ; how is this the case ? 

It has been shown from Scripture, Public Matt. v. 24. 
Prayer derives its efficacy from being offered in a frim. h. 8. 
spirit of Unity, that is, not only in a special Place, 1 Cor xul1 - 
but also in communion with special Persons, and 
that God has appointed that Public Prayer should Exod.xx.25. 
be offered, and His Benedictions be received, in 
this manner 1 . It follows, therefore, that we shall 2Chron^vii. 
be careful not to separate ourselves from such 
appointed Places and Persons 2 , lest we forfeit the Dent. xii. 
benefits promised and conferred, in and through x' xx i. 11— 
them, by Prayer and Blessing, on those " who are ^ .. 32 
gathered together in Christ's Name" i. e. in a isa. ii. 3. 
spirit of love to Him and to His Church. Thus 53. exxlv - 
we ourselves shall "maintain the Unity of the A , ct ?."-, 1 - 

.46. 111. 1. 

Spirit in the bond of Peace "not forsaking the 
assembling of ourselves together," but being 
assembled all " with one accord in one place/ 5 Heb. x. 25. 
and being all "of one heart, and of one soul," unity!* 01 
united in one holy bond of Truth and Peace, of . Ps - x . xvi J- 1* 

. J . . 3 lxxxiv. 1, 2. 

Faith and Charity, we shall with one mind and 
one mouth glorify God. 

1 Hammond's Practical Catechism, lib. iii. sect. 2, p. 200. 
The union of so many hearts being most likely to prevail, 
and the presence of some godly to bring down mercies on 
those others whose prayers for themselves have no pro- 
mise to be heard, especially if performed by a consecrated 
person, whose office it is to draw nigh unto God, namely, to 
offer up Prayer, &c. to Him, and to be the ambassador and 
messenger between God and man, God's ambassador to the 
people, in God's stead beseeching them to be reconciled j and 
the people's ambassador to God, to offer up our requests for 
grace, for pardon, for mercies to Him. See Hooker, V. 
xxiv. 

H 



146 



SACERDOTAL INTERCESSION 



Part I. 2 BinghaxM's Antiquities, XVI. 1. 5. The fifth Canon (of 
V * ' the Council of Gangra) is to the same effect : " If any one 
teach that the House of God, and the assemblies held 
therein, are to be despised, let him be anathema." The 
sixth forbids all private and irregular assemblies : " If any hold 
other assemblies privately out of the Church, and contemning 
the Church will have ecclesiastical offices performed without 
a Presbyter licensed by the Bishop, let him be anathema." 

<©. How was this principle for the maintenance 
of Unity by these Ministrations practically carried 
out in the Primitive Church ? 

In the early ages of the Church, Christen- 
dom consisted of co-ordinate Provinces, as has 
been shown, (p. 108. Ill,) and these were sub- 
divided into what are now termed Dioceses, each 
of which had a Bishop as its Centre of Unity 1 , 
the Presbyters of the Diocese being subject to and 
united with their Bishop, and the People being in 
communion with their respective Pastors 2 . And 
as the Bishop was the Centre of Unity \ for the 
purposes of diffusing Grace to all, and of joining 
all together 2 , and of presenting them unitedly to 
God, so the Cathedral 3 was the common Mother 
Church of the whole Diocese ; and thus, by per- 
sonal and local communion, the Faithful of each 
Diocese were united together as one man in the 
offices of Public Worship, and were partakers of 
those Graces 4 which are specially promised by 
Ps. cxxxiii. God to all those who (£ dwell together in Unity/ 5 

1 Bingham, XVI. 1. 6. The standing rule of the Catholic 
Church was to have but one Bishop in a Church as the 
Centre of Unity. 

2 S. Cyprian, Ep. lxix. al. lxvi. ad Florent. p. 168. Ec- 
clesia est plebs sacerdoti adunata, et pastori suo grex ad- 
herens. Unde scire debes Episcopum in Ecclesia esse, et 
Ecclesiam in Episcopo. 



AND BENEDICTION. 



147 



S. Cyprian, Ep. xxvii. al. xxxiii. ad Lapsos, p. 66. Inde Chap. 
per temporum et successionum vices Episcoporum ordinatio ^ , 
et Ecclesise ratio decurrit, ut Ecclesia super Episcopos con- 
stituatur, et omnis actus Ecclesise per eosdem prsepositos 
gubernetur. 

3 Bp. Gibson, Codex, p. 171. The Cathedral Church is 
the Parish Church of the whole Diocese. 

4 S. Ignatius ad Ephes. v. et ivos Kai devrepov irpoo~evxr) 
ravrrjv lo~xyv t'xti, noo-op fiaXkov rj re rov 'E7T ictkott ov Kai 
irdo-qs ttjs '~EKK\r]o-ias ; Ad Magnes. pr) vpets prjdev aveu 
Emo-KoTrov Trpdcraere, d\\ y eVt to avro p. La tt pocrevx*)) 
p. la d €7)o- is, on which passage see 

Hammond, iv. 750. Palam est de unitarum Ecclesiae 
Precum beneficio sermonem institui. Hanc inquit Unitatem 
in eo consistere ut omnes Episcopo morem gerant. Hie 
ivrbs rov Ovo-iao-r-qplov elvai significat Unitatis illius potissi- 
mam partem, sic Episcopo ut Capiti concorporari, ut precum 
Ecclesiasticarum particeps fiat. 

S. Chrysostom, vi. p. 408, Savil. evx^o-dai pev eVi tt)s 
Iblas OLKias dvvarbv, ovrco Se evx^oSai cos eVi rr]s €Kk\t}- 
o-las ddvvarov, ottov Trarepoov 7t\t]6os toctovtov, ottov (Sor) 
7rp6s rov Qebv opodvpadbv duaTrepTrerai — ivravda yap eVrt ft 
rrkelov, olov r) opovoia, r) o~v p<p<ov la, Ka\ tt)s dyaTrrjs 6 
avvdeo-pos Kai al ra>v iepecov ev^at. See also vi. 663. 

Prayer for Unity, in Form of Prayer for Queen's Ac- 
cession. 

Hooker, V. xxxix. 1. If the Prophet David did think 
that the very meeting of men together, and their accompany- 
ing one another to the House of God, should make the bond 
of their love insoluble, and tie them in a league of inviolable 
amity, (Ps. lv. 14.) how much more may we judge it reason- 
able to hope that the like effects may grow in each of the 
people towards other, in them all towards their pastor, and 
in their pastor towards every of them, between whom there 
daily and interchangeably pass in the hearing of God Him- 
self, and in the presence of His holy Angels, so many 
heavenly acclamations, exultations, provocations, petitions, 
songs of comfort, psalms of praise and thanksgiving, as when 
the pastor maketh their suits, and they with one voice testify 
a general assent thereunto. 

H 2 



148 



SET FORMS 



Part I. On this and the two preceding chapters the reader may 
consult W. Law's Three Letters to Bp. Hoadly, i. p. 364 
(in the Scholar Armed). See also i. p. 362, on Benediction ; 
i, p. 368—370, on Intercession ; i. 382—391. 495, on Abso- 
lution ; i. p. 500, on Excommunication. 



CHAPTER XVI. 

PRIVILEGES IN THE CHURCH. 

Set Forms of Public Prayer. 

<f&. What other benefit do we receive through 
the Church, besides the pure Word of God, the 
Administration of the Sacraments, Discipline, In- 
tercession, and Benediction ? (Chaps, vi — xv.) 

H. That of sound set Forms of Common Prayer ? 
How do we receive them by the Church ? 
Because, even if the Church could exist 
without them, they could not exist without the 
Church: that is, they could not exist without 
stated Times, Places, and Persons, set apart for 
the exercise of religious worship. 

<©. What authority have we for expecting to 
receive special benefits from Common, or Public 
Prayer ? 

%L, When our Lord described the Temple, He 
Matt. xxi. called it a "House of Prayer;" and to Public 
isa. lvi. 7. Prayers, as distinguished from Private, a special 
Matt.xviii. blessing is p rom i sec i by Christ Himself: " Where 

two or three are gathered together in My Name, 
there am I in the midst of them 1 ." 

1 Hooker, V. xxiv. V. xxv. The House of Prayer is a 
place beautified with the presence of celestial powers ; there 
we stand, we pray, we sound forth hymns to God, having* 
His Angels intermingled as our associates. 



OF PUBLIC PRAYER. 



149 



<Q. In what way are set Forms of Public Prayer Chap, 
advantageous ? v v ' 

IE. Set forms of sound words, as distinguished 
from extemporaneous Prayers, are free 1 from the 
danger of offending the majesty of God by irre- 
levant and irreverent expressions, and "'endless 
and senseless effusions of indigested prayers, and 
of thus disgracing the worthiest 2 part of Christian 
duty towards God 3 ;" they are formed after Christ's 
own precept 4 ; they impart fervour to the luke- 
warm, and are a restraint on fanaticism ; they are 
public, solemn professions of true Religion, to 
which they give life and vigour ; they maintain un- 
impaired " the proportion of faith" rrjv dvaXoyiav Rom- 6 - 
rr)g ttlgtzwq : they deliver the Minister from the 
peril of pride, and of unduly exalting and dwell- 
ing upon one doctrine, and depressing and neg- 
lecting another ; they are a standard of preaching, 
and a rule for hearing ; they unite the hearts and 
voices of Christian men and of Christian congre- 
gations with each other, with the Saints departed, 
and with Angels in heaven ; they give public signi- 
fications of Christian charity for those who cannot 
or will not communicate in them ; they serve to Above, 
maintain Unity by Unison and Uniformity ; they p ' U3, 
are like a sacred anchor, by which the Church is 
safely moored in the peaceful harbour of Evan- 
gelical Truth and Catholic Love. 

1 Bp. Taylor, vol. vii. p. 285—307. 

2 Hooker, V. vi. 2. This present world affordeth not 
any thing comparable unto the Public Duties of Religion. 

3 Hooker, V. xxv. 5. ibid. 4. No doubt from God it hath 
proceeded, and by us it must be acknowledged a work of His 
singular Care and Providence, that the Church hath evermore 
held a prescript form of Common Prayer, although not in all 

H 3 



150 SET FORMS OF PUBLIC PRAYER. 



Part I. things every where the same, yet for the most part retaining 
* still the same analogy. ... If the liturgies of all ancient 
Churches be compared, it may easily be perceived that the 
public prayers in churches thoroughly settled, did never use 
to be voluntary, dictates proceeding from any man's ex- 
temporal wits. King Charles I. Works, Icon BasUtfce, 
chap. xvi. Bp. Bull, Serm. xiii. vol. i. p. 336. 

4 Hooker, V. xxvi. 2. Who hath left us of His own 
framing a Prayer which might both remain as a part of the 
Church Liturgy, and serve as a pattern whereby to frame all 
our prayers. 



PART II. 



#n tfje Anglican ISrami) of tje (Eatfjolic <EjmrcjK 



CHAPTER L 

CHURCH OF ENGLAND. ITS ORIGIN. 

<5J. The Catholic Church is compared by the Ch 
Christian Fathers to the Sea 1 , as being diffused 
throughout all the world ; as being, like the Sea, 
one; as having one name, that of the Catholic 
Church ; and as containing within it many Catholic 
Churches with various names, as the Ocean has 
many various seas and bays within it: is the 
Church of England one of these Churches? 
Yes. 

1 S. Theophil. Antioch. Autolyc. ii. 14. 

See the beautiful comparison of S. Ambrose, Hexaem. 
iii. 5. Bene Mari plerumque comparatur Ecclesia, &c. 

S. Ambrose de Benedict. Patriarch, lib. i. cap. 5. Ec- 
clesia, spectans Haereticorum procellas et naufragia Judae- 
orum, tanquam Portus salutis, quae expansis brachiis in gre- 
mium tranquillitatis suss vocet periclitantes, locum fidse sta- 
tionis ostendens. Ecclesise igitur in hoc sseculo tamquam 
Portus maritimi per littora difFusi occurrunt laborantibus, 
H 4 



152 



CHURCH OF ENGLAND. 



Part II. dicentes esse credentibus refugium praeparatum, quo ventis 
v ' quassata navigia possint subducere. 

Hooker, III. i. 14. As the main body of the Sea being 
one, yet within divers precincts hath divers names, so the 
Catholic Church is in like sort divided into a number of 
distinct societies, every one of which is termed a Church 
within itself. 

<0|. How do you prove that she is a part of the 
Catholic Church ? 

HI. Because she is united with it in Origin, in 
Doctrine, and in Government. 
How in Origin ? 

$L By means of the unbroken succession of her 
Bishops and Pastors, through whom she traces 
her origin 1 from the Apostles, some of whom 
are recorded to have preached the Gospel in the 
British Isles. 

1 Tertullian, Praescr. Haeret. c. 20. Omne genus ad 
Originem suam censeatur necesse est. Itaque tot et tantae 
Ecclesiae Una est Ilia ab Apostolis Prima, ex qua Omnes. 
Sic omnes Prima et Apostolica, dum una omnes probant 
unitatem. 

Ibid. Apostoli Ecclesias condiderunt a quibus traducem 
fidei et semina doctrinae caeterae Ecclesiae mutuatae sunt et 
quotidie mutuantur ut Ecclesice Jiant, ac per hoc Apostolicae 
deputantur, ut soboles Ecclesiarum Apostolicarum. 

See below, Pt. ii. chap. vi. On the Apostolical Succes- 
sion in the Church of England. 

You say that the Church of England was 
founded in the Apostolic age; how is this con- 
sistent with the opinion sometimes expressed, 
that its inhabitants were first converted to Chris- 
tianity by St. Augustine, sent from Rome for that 
purpose by Pope Gregory the First, at the close of 
the sixth century (a. d. 596) ? 

St. Augustine converted the Saxon inha- 



ITS ORIGIN. 



153 



bitants of a part of England 1 (Kent), who had k Cha p - l 
invaded that region and dispossessed the ancient 
British inhabitants ; but they relapsed into hea- 
thenism in a little more than twenty years after 
the arrival of Augustine 2 ; and there were Chris- 
tian Bishops in Britain several hundred years 
before Augustine landed there 3 . 

1 Abp. Bramhall, i. p. 266-8. 

2 Churton, Early English Church, chaps, i. ii. 

See also the Brief Account, in the form of a chronicle, of 
the Scottish and Italian Missions to the Anglo-Saxons, by 
the Rev. D. I. Heath, Lond. 1845, p. 4. 

3 Gildas, Britannus Sapiens, (seeculi vi li ) de Excid. Brit, 
init. See below, p. 156. 

Crakanthorpe, Defens. Eccl. Anglic, p. 25. Amplifi- 
cavit Augustinus inter Anglos Ecclesiam, non fundavit. 

<©. What proof have you of this ? 

Eusebius 1 asserts that some of the Apostles 
passed over to Britain. Tertuilian, who lived in 
the second century after Christ, speaks of " Bri- 
tannorum inaccessa Romanis loca, Christo vero sub- 
dita." Origen, who lived in the next age, speaks 
of Britain consenting in the worship of the true 
God. And St. Alban was martyred under Dio- 
cletian (a. d. 305), nearly three hundred years 
before the landing of St. Augustine. 

1 Tertull. c. Judseos, c. vii. Euseb. Praep. Evang. iii. 7. 
Origen, Horn, in Ezek. iv. in S. Luc. i. horn. 6. See also 
S. Chrysostom, torn. ii. p. 499. v. 919. vi. 638. viii. 3, ed. 
Savil. 

<!g. Since, then, there were Christians in England 
even from the Apostolic times, can you further 
show that there were Christian Bishops ? 

Yes ; it follows, first from the very nature of 
the case. Ecclesia in Episcopo was the motto of 
h 5 



154 



CHURCH OF ENGLAND. 



Part ii. primitive Christianity ; and also, Ubi Ecclesia, ibi 
v ' Episcopus \ There was in those ages no idea of 
such a thing as a Church without a Bishop 2 . 

1 S. Ignat. ad Trail, vii. ad Phil. iv. ad Smyrn. vii. 

S. Cyprian, Ep. 66. p. 168, ed. Fell. Scire debes Epi- 
scopum in Ecclesia esse, et Ecclesiam in Episcopo ; et si qui 
cum Episcopo non sunt, in Ecclesia non esse. 

2 Grabe, ad S. Irenaeum, p. 199. Casaubon, Exerc. Baron, 
p. 307-8, ed. 1654. See above, Pt. i. ch. x. 

<J$. Does the existence of British Bishops ante- 
cedently to Augustine appear from any other evi- 
dence ? 

Yes. British Bishops were present at the 
earliest Councils of the Church ; viz. at the 
Council of Aries 1 , a. d. 314, (at which time 
there were three Metropolitans in Britain, as 
there were three Provinces, one Maxima Caesa- 
riensis, the other Britannia Prima, the third 
Britannia Secunda; the seat of the Metropolitan 
of the first being York ; of the second, London ; 
of the third, Caerleon on Usk in Monmouthshire.) 
Again, at the Council of Sardica 2 , a. d. 347 ; and 
again, probably, at that of Ariminum 3 , a. d. 359 ; 
and there were, we know, seven British Bishops 
and a British Archbishop, when Augustine landed 
in England *. 

1 Concil. Arelat. Labbe, i. p. 1430. (Contra Dona- 
tistas, Concilium convocante Constantino M.) to which are 
attached the following subscriptions : — ■ 

Eborius, Episcopus de civitate Eboracensi, provincial Bri- 
tannia. — Restitutus, Episcopus de civitate Londinensi, pro- 
vincia suprascripta. — Adelphinus, Episcopus de civitate 
colonia Londinensium, (Colonia Lindi, Lincoln. Bingham, 
ix. 6. 20. Cave, Hist. Lit. i. 350.) exinde sacerdos Presbyter, 
Arminius Diaconus. 



ITS ORIGIX. 



155 



From the above signatures it is clear that in a.d. 314 Chap. I. 
there were in England the three Orders of Bishops, Priests, " ' 
and Deacons. 

Abp. Ussher, Brit. Eccles. Antiq. p. 73. Brerewood, in 
Abp. Ussher's Original of Bishops and Metropolitans, Oxford, 
1641. Crakanthorpe, Defens. Eccles. Anglic, p. 23. Bp. 
Stillingfleet, Orig. Brit. p. 78, ed. 1837. 

2 S. Athanas. Apol. ii. init. Bingham, IX. i. 5. 

3 Sulp. Sever. H. S. ii. ad fin. 

4 Gilfrid, De Gest. Brit. viii. Eo tempore quo Augus- 
tinus Monachus in Britanniam missus est a Gregorio Chris- 
tianismus viguit, cum fuerint in ea septem Episcopatus et unus 
Archiepiscopatus. Vide Bed. ii. 2. The Archbishop was the 
Menevensis Episcopus (Bp. of St. David's). Concerning the 
transfer of the archiepiscopal see, first from Caerleon to 
Llandaff, and thence to St. David's, Sir H. Spelman thus 
speaks : Discesserat hsec dignitas archiepiscopalis a Caer- 
legione ad Landaviam sub Dubritio, primo Landavensis 
ecclesiss archiepiscopo, a.d. 512 ; mox a Landavia ad Mene- 
viam cum S. Davide proximo ejus successore, annos plus 
minus 80 ante istam Augustini synodum, translationi aspirante 
Arthuro rege invictissimo ; sed retento pariter Caerlegioms titulo 
(Wilkins, Concil. i. p. 24, not.). See below, chap. iii. 
p. 165—169. 

Bishop Bevertdge, ad Canon. Concil. Nicsen. i. p. 58. 
Ecclesia Britannica erat avroKe<pa\os, nulli extraneo Epi- 
scopo sed suo soli Metropolitan© subjacens. 

It may here be added, that not only the Britons, but also 
the Scots and Picts had received the Gospel before the time 
of Augustine. See Mason, de Ministerio Anglicano, ii. 4. 



H 6 



156 



CHURCH OF ENGLAND 



CHAPTER II. 

CHURCH OF ENGLAND INDEPENDENT OF ROME. 

Period before the Arrival of St. Augustine. 

Part II. <J£. There were, then, Christians and Chris- 
tian Bishops in Britain from the Apostolic times *; 
but can you show, further, that the British Church 
did not derive its origin from that of Rome, and 
was not dependent on it? 

HI. There is no evidence whatever of any such 
dependence. No trace whatever can be found of 
the Bishop of Rome having exercised any ecclesias- 
tical authority in England for the first six hun- 
dred years after Christ 2 ; and it is certain that 
England did not receive her Christianity at first 
through Rome ; indeed there is very good ground 
for believing that the Church of England is some 
years older than that of Rome 3 . 

1 Bingham, Antiquities, IX. vi. 20. Indeed it would ap- 
pear that there were more Bishops in England and Wales at 
the time of the Saxon Invasion [i. e. 150 years before the 
arrival of Augustine], than there are at this day. 

2 Abp. Bramhall, p. 158. 

3 Crakanthorpe, Defensio Eccl. Angl. p. 23. De Britan- 
nica Ecclesia nostra liquidum est fuisse earn aliquot ante 

Romanam annis fundatam Glaciali (inquit Gildas) frigore 

rigenti insulse (de Britannia agit) Christus suos radios, id est 
sua prsecepta, indulget, tempore ut scimus summo Tiberii 
Csesaris. Supremum Tiberii tempus incidit in xvii. kal. April. 
a.d. xxxix. natalitia vero Romance Ecclesise in xv. kal. Feb. 
a.d. xlv. (teste Baronio.) Disce jam hinc sapere. Disce 
Romanam Ecclesiam Britannicse nostras non matrem sed 



INDEPENDENT OF ROME. 



157 



sororem atque sororem integro quinquennio minor em. See Chap. II. 
also F. Mason, de Ministerio, p. 72. Apparet Evangelium in ' v 
Britannia citius quam Romae emicuisse. 

<Q. Give evidence of this non-reception of 
Christianity, in the first instance, from Rome. 

To omit other proofs, we may appeal to the 
English word Church 1 , which is derived, as has 
been before said, (Part i. chap, i.) from the Greek 
KvoiaKi), a term which no Roman ever applied to 
the Church (which he called Ecclesia, and by no 
other name) : and it is not credible that, if the 
Church of England had been derived from Rome, 
it should have been designated by a title foreign 
to Rome. 

1 Bp. Beveridge, in Canon xv. Concil. Ancyran., and on 
Art. xix. — Routh, Rel. Sacr. iii. 489. It is probable that this 
word is due immediately to the Scottish and Saxon missionaries 
under Aidan, who followed the Eastern Church in the time 
of observing Easter. 

<E|. Yes. The word Church is, no doubt, of 
Greek origin, and is unknown to the Roman 
tongue ; is there any other proof that the English 
Church was derived from some country where the 
Greek, and not Roman, language was spoken ? 

a. Yes. The facts that the British Church, 
and indeed a great portion of the Saxon Church, 
from a.d. 635 till a.d. 664, followed the Asiatic 
custom in keeping Easter, and in its manner of 
administering Baptism — (points in which they 
differed from the Roman Church, as Augustine 
himself said in his speech to the British Bishops, 
adding, that there were also other things " quce 
agitis moribus nostris contraria 1 ") — seem to show 
that the Church of England was derived, through 



158 



CHURCH OF ENGLAND 



Part ii. a Greek or Asiatic channel 2 , from that whence the 
isa. ii. 3. Roman itself came, namely, from the Mother of all 
Lukfxiv 2 ' Churches, the Church of Jerusalem 3 . 

47. 

1 Beda, Ecclesiast. Histor. Gentis Anglorum. ii. c. 2. 

2 Sir Roger Twisden, Historical Vindication of the 
Church of England in point of Schism, p. 7. 

Crakanthorpe, Def. Eccl. Angl. p. 24. 

3 Concil. Const, (i. e. the second General Council) in 
Synodic. Epist. Theodoret, v. 9. /J-rjrrjp anao-cov twv €kk\tj- 
<ri£>v f) ev 'lepoo-oXviJ-ois. S. Hieron. in Esai. ii. In Hieru- 
salem primum fundata Ecclesia totius Orbis Ecclesias seminavit. 
Bp. Bull, ii. p. 192. 199, ed. 1827. 

<0|. The Church of England, then, was not 
planted by Rome : was it in any way dependent 
on it ? 

p. 156. H. As has been before said \ for the first six 

centuries after Christ, no ecclesiastical authority 
w r as exercised in Britain by the Bishop of Rome. 
So true is this, that Gregory himself, about a.d. 
590, being told that certain children whom he 
saw at Rome were " de Britannia insula" did not 
even know 2 , but inquired for information, whether 
England was Pagan or Christian ? and the British 
Bishops declared to St. Augustine that they were 
under a Metropolitan of their own, the Bishop of 
Caerleon, and that they knew nothing of the 
Bishop of Rome as an ecclesiastical superior 3 . 

1 Inett, Church History. Origines Anglicanse, ii. p. 
488. 

2 Joh. Diac. Vit. Gregor. i. c. 21. Greg. M. Opera, torn, 
iv. p. 8. 

3 See speech of Dinoth, Abbot of Bangor, to Augustine 
(Wilkins,Concilia,i.p.26, compared with Bingham, IX. 1. 11). 
And even as late as a.d. 787, the legate of Pope Adrian the 
First writes to him from England thus : Ut scitis, a tempore 
Sancti Augustini Pontificis sacerdos nullus illuc (i.e. to 



INDEPENDENT OF ROME. 



159 



England) missus est nisi nos. (Wilkins, Concil. i. 146.) And Chap. II. 
Girald. Cambr. Itinerar. ii. c. 1, states that all the Bishops of v 
Wales received their consecration from their own Metro- 
politan (Menevensi Antistite) the Bishop of St. David's, till 
the time of Henry I. " nulla, penitus alii Ecclesiae facta pro- 
fessione vel subjectione." Beda, Eccl. Hist. ii. c. 2. See 
also above, p. 152 ; below, chap. iii. 

(5|. But did not the first General Council, that 
of Nice in Bithynia (a.d. 325), acknowledge the 
Bishop of Rome to be Patriarch of the West 
(Canon 6.) ? 

$L No ; the Council of Nice 1 recognized the 
Bishop of Alexandria as having authority over the 
Churches of Egypt, Libya, and Pentapolis, as 
the Bishops of Rome, Antioch, and other patri- 
archal Churches, had over their own Ecclesiastical 
Districts respectively ; and no further. And the 
Bishop of Rome's jurisdiction extended only (see 
above, Pt. i. c. xii. note, p. 112 — 114,) to what were 
called the Suburbicarice Ecclesice 2 , that is, to the 
Churches near the Urbs or City of Rome, viz. 
those of middle and southern Italy, Sicily, Sar- 
dinia, and Corsica : and even the Bishops of Milan, 
Ravenna, and Aquileia, in Italy, were not ordained 
by, nor dependent on, the Bishop of Rome, for 
more than six hundred years after Christ. So far, 
then, from his being Patriarch of the West, in the 
fourth century, the Bishop of Rome's Patriarchate 
did not even include all Italy ; for the ordination 
or confirmation of Metropolitans in a Patriarchate 
is an essential part of patriarchal power. (See 
above, p. 115.) 

1 Canones et Concil. Bruns. p. 16. 

2 Rqffin. Hist. Eccles. xi. 6. Apud Alexandriam et in 



160 



CHURCH OF ENGLAND 



Part II. urbe Roma vetusta consuetudo servetur, ut ille ( Alexandrinus 
v Episcopus) iEgypti, hie Suburbicariarum Ecclesiarum sollici- 
tudinem gerat. Ruffinus was a Roman Presbyter, and flou- 
rished in the next century to the Nicene Council, and 
therefore his evidence concerning the limits of the Roman 
Patriarchate, and on the meaning of this Nicene canon, is 
unexceptionable. 

The language of the Church historian, Dupin, himself a 
member of the Church of Rome, is very explicit as to this 
point (viz. the limits of the Roman Patriarchate), as follows : 

Dupin, de Antiq. Eccles. Disc. p. 32. Patriarchates Romani 
limites non videntur excessisse provincias eas, quae Vicario 
Urbis parebant, dicunturque a Rurfino suburbicarice. Nam 
extra istas provincias etiam in Italia Metropolitan! Episcopos 
omnes ordinabant, et ipsi ab Episcopis provincial ordina- 
bantur ... At in aliis provinciis minime suburbicariis jus 
ordinationum pontificem Romanum habuisse probari non 
potest. Imo constat, non tantum Episcopos omnes a Metro- 
politans sed et Metropolitanos ipsos ab Episcopis cujusque 
provincial fuisse ordinatos : ergo extra controversiam esse 
debet, Rom. pontificem in solis provinciis suburbicariis pri- 
mum ac praecipuum patriarcharum jus habuisse. . . . Nihilo- 
minus tamen successu temporis Romanus Pontifex patri- 
archates sui limites, quantum potuit, extendit : ac primo 
Illyricum ditioni suae per vicarios adjicere conatus est : 
deinde vero non modo totam Italiam, sed et Gallias atque 
Hispaniam patriarchates sui limitibus comprehendi voluit. 

Dupin, de Antiq. Eccles. Disc. p. 70. Provinciae autem sub- 
urbicarise aliae dici non possunt, quam illae, quae circa Romam 
adjacebant : quae Urbs dicitur avrovo^aariKays. Docet id vel 
ipsum nomen, quod regiones ab urbe non longe positas signi- 
ficat, turn etiam imperatoriarum legum auctoritas, in quibus 
provinciae suburbicariae adpellantur eae, quae circa Romam 
adjacebant. Et procul dissitis ab urbe regionibus, ut Africae, 
Galliae, et Hispaniae, opponuntur. 

S. Leonis Opera, ii. p. 452, ed. 1700. The note in this 
edition, published by P. Quesnel, another member of the 
Church of Rome, proves this. See also on this point 
the Abbe Fleury, Histoire Ecclesiastique. Bruxelles, 1721. 
torn. viii. p. 41. Saint Gregoire n'entroit dans ce detail que 



INDEPENDENT OF ROME. 



161 



pour les Eglises qui dependoient particulierement du Saint Chap. 
Siege, et que par cette raison on nommoit Suburbicaires ; v v— 
scavoir celles de la partie meridionale d'ltalie, ou il etoit seul 
Archeveque, celles de Sicile et des autres lies, quoiqu'elles 
eussent de Metropolitans. Mais on ne trouvera pas qiiil 
exerfdt le meme pouvoir immediat dans les provinces dependantes 
de Milan, d'Aquilee, ni dans PEspagne et les Gaules. 

Archbp. Laud against Fisher, sect. 25. In ancient times 
Britain was never subject to the see of Rome ; for it was 
one of the dioceses of the Western Empire (Notitia Prov. 
Occident. Panciroli, ii. c. 48), and had a Primate of its own ; 
whence Pope Urban the Second, at the Council of Bari, 
accounted St. Anselm (of Canterbury) as his own compeer, 
and said he was the Apostolic and Patriarch of the other 
world. (Guil. Malmsbur. de Gestis Pontif. Angl. p. 223.) 
Now the Britons, having a Primate of their own, (which is 
greater than a Metropolitan,) yea, a Patriarch, if you will, 
(ibi Cantuarise prima sedes archiepiscopi habetur, qui est 
totius Anglise Primas et Patriarcha, says William of Malms- 
bury, in Prol. lib. i. de Gestis Pont. Ang. p. 195,) he could 
not be appealed from to Rome, by St. Gregory's own doc- 
trine, Epist. xi. 54, Patriarcha secundum canones et leges 
prsebeat finem. See also Crakanthorpe, Def. Eccl. Angl. 
p. 96. Bingham, Antiq. IX. i. 9 — 11. Palmer on the 
Church, ii. 538—543. 

But did not the council of Aries in Gaul, 
a.d. 314, at which three British Bishops were 
present, in their synodical letter to Pope Sylves- 
ter \ acknowledge him as holding the majores 
Diceceses ? 

Yes, certainly it did ; but the term Dio- 
cese 2 did not then mean a Patriarchal Province, 
but one of several subdivisions of a Province; 
and it is certain that the Fathers of that Council 
never understood these majores Diceceses to extend 
beyond the Suburbicarian Churches above men- 
tioned : and they never conceived the Bishop of 
Rome, who was not present there, to have any 



162 



CHURCH OF ENGLAND 



Part n - j jurisdiction over themselves, as is clear from their 
enacting Canons without him, and from the 
following words in the same synodical letter, " Te 
pariter nobiscum judicante, ccetus noster majore 
hetitia exultasset;" and from the appellation 
"frater carissime," by which they address him. 

1 Ep. Synod. Concil. Arelat. i. p. 1426, ed. Labbe, 1671. 
Placuit ergo, prsesente Spiritu Sancto et angelis Ejus, ut et 
his qui singulos quos movebat judicare proferremus de quiete 
praesenti. Placuit etiam antequam a te qui majores dioeceses 
tenes, per te potissimum omnibus insinuari. The text of 
both these sentences is corrupt ; for conjectural emendations 
of the latter, see Bingham, IX. i. 11. Routh, Rel. Sac. 
iv. 87. 

2 Suiceri Thesaur. p. 919. Diviso a Constantino imperio 
latior fuit bioiK^aecos appellatio. Tunc enim Dicecesis non fuit 
una provincia, sed administrate multarum simul provincia- 
rum. 

But what do you say to the appellate juris- 
diction given to the see of Rome by the Council of 
Sardica in Illyria, a. d. 347 (Canons 3, 4. 7) ? 

If given then, we may infer that it was not 
possessed before, and, whatever it may be, it is 
therefore not only of human, but not of primitive 
nor very early institution. But further, the Coun- 
cil of Sardica, wishing to have means of meeting 
a particular case, that of St. Athanasius, permits l , 
but does not require, that a reference may be 
made, not to the Bishop of Rome generally 2 , but 
personally to Julius, the then Bishop of that see, 
if a Bishop thinks himself aggrieved in a judicial 
matter : and this reference is to be made by the 
judges who tried the cause; in which case the 
Bishop of Rome may desire the cause to be re- 
heard by the neighbouring Bishops, in the country 



INDEPENDENT OF ROME. 163 



where it arose, and may send assessors to them. Cha p. 
So far was the Council of Sardica from giving a 
right of appeal to Rome in the common sense of 
the term. And further still, it is to be observed, 
that this Council of Sardica was not a General 
one 3 ; and that the whole of this decree was sub- 
sequently reversed by a General Council, that of 
Chalcedon (Can. ix. xvii. xxv.). 

1 Canones Apost. et Concil. Bruns. p. 90. "Oaios ml- 
(TK07ros eiVe — et ris eTriaKoncov ev tivi Trpdypari B6£-ei Kara- 
Kpiveadai, Kai V7ro\ap(3dvei eavrov p.r) craBpov dWa KaXbv e\ew 
ro TTpdypa, iva avdis i) Kplcris dvavecodfj, el doKel vp£>v rrj 
dydnrj, Tlerpov rod dnoaroXov rrjv p,vr\pr\v rip-qacopev Kai ypa- 
(prjvai napd tovtcov ra>v Kpivdvrcov 'IovXtw tg> eVt(TK07ra) 'Pd>p.r)s 
acrre did rtov yeiTvia>VTo>v rrj eVap^ia eirio~ kottcov, el deoi, dva- 
vecoBrjvai ro biKacrrrjpiov Kai emyvcopovas avros 7rapdo~x.oi. 

2 Crakanth. Def. Eccl. Ang. Ad Julium, non ad Papam 
Romanum ; privilegium Sardicense personale fuit, ideoque 
cum persona Julii extinctura. 

3 This is clearly stated by Casaubon, De Lib. Eccles. 
p. 223, ad finem ; Abp. Bramhall, ii. p. 533, ed. Oxf. ; Bp. 
Stillingfleet, Orig. Brit. ch. iii. p. 146 ; Bingham, IX. i. 11. 
XVII. v. 14 ; Routh, Praef. ad Script. Eccl. p. iii. : and 
also by Romanist writers, as Archbp. de Marca, de Conciliis, 
vii. c. ii— iv. Dupin, Dissert. Eccl. 11. § 3. p. 84. 89. 110, 
and P. Quesnel, in his edition of Pope Leo's Works, ii. 
p. 256, who says, Illi (Sardicensi) Concilio debetur earum 
appellationum origo, et inde appellationum usui ratio quaesita 
est a Romanis Pontificibus, licet revera nihil de appellationibus 
decernant Sardicenses Patres, sed tantum retractationis seu 
revisionis causae decernendae potestatem faciant Romano 
Episcopo. Quae potestas retractationis in ipsa Provincial 
decernendae, etsi jure appellationum longe inferior sit, tre- 
pide tamen et dubitanter admodum ab Osio proposita est, 
qui rem novam canonibus Nicaenis minime consonam, con- 
stantique adversam consuetudini quasi supplex et honoran- 
dam S. Petri memoriam praetendens exoravit ; si vobis placet, 
inquit, Petri Apostoli memoriam honoremus. — Vide ibid, 
p. 307, 308. 



164 



CHURCH OF ENGLAND 



Part II. Archbp. De Marca, de Concordia, vi. 30, also refutes the 
v ' notion that this Council gave any right of appeal to Rome — 
vii. 3, 2. Satis modeste haec lex Synodi Sardicensis observata 
est usque ad seculum x. — till the time of Gregory VII. who 
elevated the Legatine authority above that of all Provincial 
Bishops.— Vide ibid. v. 47. vi. 30, 9. 

Dupin thus expresses himself on the same subject, Eccles. 
Dissertat. ii. p. 89. Sciunt omnes quantum sit discrimen 
inter jus istud revisionis decernendse, et jus adpellationis ad- 
mittendae, nam adpellatio, ut definit Petrus de Marca, causam 
inferiori tribunali judicatam ad superiorem transfert, ut litem 
excutiat, et definiat in suo tribunali, ita ut quamdiu durat adpel- 
latio, sententia inferioris judicis non possit exsequidioni deman- 
dari. At nihil simile est in eo privilegio, quod Romano 
pontifici concedit Synodus Sardicensis. — P. 91. Porro canones 
isti Sardicenses nunquam in oriente et sero in occidente 
recepti sunt. De oriente jam constat illo ipso tempore, quo 
condebantur, orientes episcopos contrarium prorsus sta- 
tuisse. Deinceps autem turn in concilio Constantinopolitano, 
turn in Chalcedonensi, turn in Trullano, nullam hujus revi- 
sionis mentionem fecerunt, jusseruntque causas omnes synodi 
provincialis, aut ad summum patriarchalis judicio finiri. In 
occidente porro post hanc synodum adversus disciplinam in 
ea sancitam reclamarunt Africani, reclamarunt et Galli, ut 
dicemus infra, imo ne ipsi quidem Itali illos in authoritatem 
admiserunt. — P. 110. At non ita se gessit Concilium Triden- 
tinum, nam illud cmnem prorsus judicandorum Episcoporum 
potestatem Episcopis aliis ademit, et Soli Pontifici Romano 
reservavit sessione vigesima quarta de reform, cap. v. 

The correspondence of St. Augustin (of Hippo) and the 
African Bishops with Pope Zosimus, a.d. 418, shows that 
the Sardican Canons were unknown in Africa in the fifth 
century, and that Rome was not then acknowledged to 
have any such appellate jurisdiction as, on the ground of 
those Sardican Canons, it has since claimed. See Cabassutii 
Concilia, p. 236. 



INDEPENDENT OF ROME. 



165 



CHAPTER III. 

CHURCH OF ENGLAND INDEPENDENT OF 
ROME. 

Mission of St. Augustine. 

You have said that the Bishop of Rome Chap. III. 
exercised no jurisdiction in England during the 
first six centuries ; but may it not be justly alleged 
that he might acquire Patriarchal authority over 
England by the conversion of the Saxons to Chris- 
tianity by Augustine, sent from Rome by Pope 
Gregory the First, a.d. 596 ? 

No. By conversion they became not Gre- l Cor. i. 12, 
gory's nor Augustine's, but Christ's. 

Augustine, it is true, converted Ethelbert, 
king of the Cantii, and the inhabitants of part 
of his kingdom ; but Bertha, his queen, was a 
Christian already ; and there was a Christian 
Bishop, Liudhard, and a Christian Church in his 
capital city, Canterbury, before Augustine's ar- 
rival 1 : and even if Augustine had converted the 
whole Heptarchy, no such right could by that act 
have been acquired 2 . If such right were to accrue 
by conversion, all Christian Churches, and Rome 
among them, would be subject to " the Mother of 
all Churches, the Church of Jerusalem" (above, 
p. 158). 

1 Beda, Hist. Eccles. i. 25. 

2 Archbp. Bramhall, i. 266—268. 

<0J. But might not the Bishop of Rome obtain 



166 



CHURCH OF ENGLAND 



Patriarchal authority by the ordination of St. Au- 
gustine, and of those who were ordained by him ? 

No. This plea is under another form, the 
same as that of conversion ; for that supposes the 
planting of a Church, and a Church supposes 
an ordained ministry of Bishops, Priests, and 
Deacons \ 

Besides, as Britain had never been under the 
Bishop of Rome's jurisdiction, but had been 
always governed by her own Bishops, the assertion 
of such authority on the part of the Popes of 
Rome is an infraction of the Canon of the General 
Council of Ephesus (a.d. 431) ; which Pope 
Gregory himself declared that he regarded, as he 
did the three other General Councils, with the 
highest veneration 2 . 

1 S. Ignat. ad Trail. 3. X^P 15 tovtcov 'EkkA^o-ici ov K.a- 
Xeirai. See above, Pt. i. ch. ix. 

2 Greg. Mag", ii. p. 515. 632. Sicut quatuor Evangelii 
libros, sic quatuor Concilia suscipere et venerari me fateor, 
totd devotione complector, integerrimd approbatione custodio. 

<5|. What is the tenor of that Ephesine Canon ? 

$U It is expressed as follows : " Rheginus and 
his fellow Bishops of the province of Cyprus, 
Zeno and Evagrius, having brought under our no- 
tice an innovation against the laws of the Church 
and the Canons of the Holy Fathers, and affecting 
the liberty of all ; this holy Synod, seeing that 
public disorders require greater remedies, inas- 
much as they bring greater damage, decrees that, 
if no ancient custom has prevailed for the Bishop 
of Antioch to ordain in Cyprus — as the deposi- 
tions made to us attest there has not — the Prelates 
of the Cyprian Churches shall, according to the 



INDEPENDENT OF ROME. 



167 



decrees of the Holy Fathers and to ancient prac- Chap , hi. 
tice, exercise the right of ordaining in the said 
Church unmolested and inviolable. And the 
same rule shall be observed in all other dioceses 
and provinces whatsoever, so that no Bishop shall 
occupy another province which has not been sub- 
ject to him from the beginning ; and if he shall 
have made any such occupation or seizure, let him 
make restitution, lest the Canons of the Holy 
Fathers 1 be transgressed; and lest under pretext 
of sacerdocy the pride of power should creep in, 
and thus we should, by little and little, lose the 
liberty which the Liberator of all men, Jesus 
Christ, has purchased for us with His own 
blood 2 ." On the principle embodied in this law, 
which is called the Jus Cyprium 3 , the Church of 
England is independent of all foreign jurisdiction; 
and on the same ground the Bishop of Rome, in 
claiming any such authority, is guilty of un- 
warrantable usurpation. 

1 Epistola Episcoporum iEgypti ad Melet. circa a.d. 306. 
Routh, Reliq. Sacr. iii. p. 382. Lex et Patrum et Pro- 
patrum, constituta secundum Divinum et Ecclesiasticum 
ordinem, in alienis Parceciis non licere alicui Episcoporum 
ordinationes celebrare. Cp. ibid. p. 391, and vol. iv. p. iv. 

2 Concilia Generalia, iii. p. 802, ed. Labbe, 1671. And 
this was again affirmed by the Council of Trullo (Cone. 
Quini-Sextum), the Vth and Vlth General Council, canon 
39. 

3 Bingham, Antiquities, bk. ii. chap, xviii. § 3. And this 
(jus Cyprium) was also the ancient liberty of the Britannic 
Church before the coming of Austin the Monk, when the 
seven British bishops paid obedience to the Archbishop of 
Caer-Leon, and acknowledged no superior in spirituals over 
him : as Dionothus, the learned Abbot of Bangor, told Austin 
in the name of all the Britannic Churches ; 'that they owed 



168 



CHURCH OF ENGLAND 



Part II. no other obedience to the Pope of Rome than they did to 
' every godly Christian, to love every one in his degree in 
perfect charity ; other obedience than this they knew none 
due to him whom he named pope. But they were under the 
government of the Bishop of Caer Leon-upon-Uske, who 
was their overseer under God.' See also Bingham, IX. ch. i. 
11, 12 ; and above, chap. i. at the end, p. 155. 

Hammond's Works, Reply on Schism, ii. p. 31. 93. 
Abp. Bramhall, ii. p. 406. 

And this is confessed even by some Roman Catholic 
writers, as by Barns Cath. Rom. Pacif. sect. 3, in the Ap- 
pendix to Brown's Fasciculus Rerum Expetendarum, p. 839. 
Insula Britannia gavisa est olim privilegio Cyprio. Hoc autem 
privilegium cum tempore Henrici Octavi totius Regni con- 
sensu fuerit. restitutum, videtur pacis ergoretineri debere, abs- 
que schismatis ullius notd. See also ibid. p. 841, 842. 

<©. But is not the case of England very dif- 
ferent from that of Cyprus, inasmuch as in Cy- 
prus, at the time of the Council of Ephesus, there 
were Christian Bishops discharging their spiritual 
functions ; whereas, when Augustine landed in 
England, the greater part of it had fallen into 
heathenism, and without him it is alleged, there 
would have been no Church in this country ; and 
did not Pope Gregory, therefore, it is asked, ob- 
tain a patriarchal jurisdiction over England by 
giving it what is called the grace of Holy Orders? 
The grace of Holy Orders, like all other 
Luke xix. spiritual grace, is not to be dispensed for private 
Actsviii. 18 advantage; "gratis datur, quia gratia vocatur 1 ;" 
—20. "gratis accepistis, gratis date." It might also 
first be inquired, whether Augustine used all 
proper means to enter into 2 and maintain com- 
munion with the existing British Bishops. Next it 
may be asked, whether, on the ground of a mere 
ceremonial difference concerning the time of ob- 



INDEPENDENT OF ROME. 



169 



serving Easter, and one or two similar matters, Chap, hi . 
such as had not interrupted the communion of 
St. Polycarp 3 and Pope Anicetus, and concerning 
which St. Irenaeus 4 , in his letter to Pope Victor, 
had left both a warning and a rule,) he ought to 
have stood apart from them, and required a change 
of their customs as a condition of communion 
with Rome. 

Lastly, it may well be doubted whether, because 
the British Bishops were unwilling to renounce 
obedience to their own Primate 5 , and to swear 
allegiance to the Bishop of Rome, the rights of 
these native Bishops and of the British Church 
ought to have been set at nought by him, and 
sacrificed. 

But even on the supposition that Augustine pro- 
ceeded regularly in all this, yet the ordination of 
Augustine, and of those who were ordained by 
him, gave to the Bishop of Rome no patriarchal 
jurisdiction over the country in which Augustine 
was received. 

1 S. Aug. Tract, v. in S. Joan. 
S. Ambrose in S. Luc. xix. 40. 

2 Augustine's conference with the British Bishops did not 
take place till near the close of his mission and life ; and this, 
Bede says, was adjuiorio Regis Ethelbe?'ti, lib. ii. 1. — Sir H. 
Spelman, in Wilkins' Concilia, i. 26, animadverts on the 
proceedings of Augustine in his intercourse with the British 
Bishops. 

Mason, F. Vindicise Eccl. Angl. lib. ii. cap. 5, says, Augus- 
tinus ipse nisi superbo et elato fuisset animo rogasset utsuam 
in praedicando Anglis operam Britanni una collocarent, non 
etiam ut sibi et domino suo obtemperarent : and again, Quic- 
quid in Augustino resplendet boni, illud amplectimur atque 
laudamus ; quicquid vero in eo reperitur mali, in ipsa radice 
flaccescat. Sanctum paganos convertendi desiderium, et pia 

I 



170 



CHURCH OF ENGLAND 



Part II. in Principem desideria, aureis literis inscribi merentur ; at, ut 
v ' cseremoniarum quas intulit redundantiam et nimiam fimbriae 
pontificiee dilationem silentio prseteream, negari non potest 
quin erga Brittannos superbe se gesserit atque superciliose. 

3 Evans, Biography of the Early Church, London, 1837, 
p. 81. The Churches of Asia differed from the Western 
Churches with respect to the day of termination of the 
fast which introduced the festival of Easter. Each side 
claimed apostolical authority for their usage — the former 
that of St. John, the latter of their predecessors. This dif- 
ference, which, within forty years after, very nearly pro- 
duced a schism in the Church (under Pope Victor, who 
excommunicated the Qiiartodecimani), broke no bonds of love 
between Polycarp and the Roman Bishop Anicetus, the 
heads of the two parties at this day. So far from it, they 
partook together of the body and blood of the Lord ; thus 
signifying, in the most solemn and distinct manner, their 
essential unity in the same body, and displaying their un- 
feigned love. In this rite, too, Anicetus showed his deep 
sense of the character and services of his illustrious guest, by 
conceding to him, in his own Church, the post of consecrating 
the elements of the Eucharist. Here was indeed a proof of 
spiritual unity. 

4 Evans, p. 263. St. Ireneeus stepped forward to check 
Victor's violent proceedings, and the successor of Anicetus 
was obliged to bear a rebuke from the successor of Polycarp. 
Nor did Irenaeus address Victor only, but also the rest of the 
Bishops on the same side as Victor himself had done : on this 
Victor was obliged to retire from his bold position. 

5 See above, note 3 to the last question. 

Mason, Vindicise Eccl. Anglic, ii. 5. Ne Augustini jugo 
Britanni colla sua subderent, causa erat justissima ; ne scilicet 
Archiepiscopi Menevensis auctoritatem minuerent, quod per 
Canonem Nicsenum, (Canon vi.) quo cautum est ut suis 
privilegia serventur Ecclesiis, non licuit. 

You say that the ordination of St. Augustine 
gave the Bishop of Rome no jurisdiction over 
England ; explain the grounds on which this 
assertion rests. 



INDEPENDENT OF ROME. 



171 



$L It is one thing to give & power, and another p HAP - m ^ 
thing to give the privileges, which may accrue, by 
the will of a third independent party, to the recipient 
of that power. Gregory had y indeed, the power to 
ordain Augustine a Bishop, and so to give him the 
power of ordaining others, (though, be it remem- 
bered, Augustine was not consecrated by Gre- 
gory at Rome, but by the Archbishop of Aries, in 
Gaul but he had no power to place Augustine 
at Canterbury as Metropolitan and Patriarch of 
England, and to give him Jurisdiction as such over 
the Bishops and Clergy of England. 

1 Bede, Hist. i. 27. 

To whom, then, did this power of placing 
belong ? 

In Christian kingdoms and states, the placing 
of Bishops as Diocesans, Metropolitans, and Pa- 
triarchs, depends on the permission of the govern- See below, 
ing power of the country 1 ; thus even Pope *JJ* ^' 
Gregory himself, as he himself declares 2 , could 
not have become Bishop of Rome and Metro- 
politan of the Suburbicarian Churches, without 
the consent of the Roman Emperor Maurice ; and, 
again, in the words also of Gregory 3 himself, 
ts Kings have from God supreme power over all 
their subjects." 

It was no more in Pope Gregory's power to 
place Augustine at Canterbury as Metropolitan in 
England, than it was in King Ethelbert's to have 
made Augustine a Bishop of the Church. Ethelbert 
did not lose any of his royalties by becoming a 
Christian king, (for Christianity gives new rights, 
but does not take away old ones 4 ,) and Augustine 
i 2 



172 



CHURCH OF ENGLAND 



Part ii. became an English subject by being received and 
placed on English ground. 

1 Barrow, Pope's Supremacy, p. 288. It is notorious that 
most princes in the West, in Germany, France, and England, 
did invest Bishops till the time of Gregory VII. See also 
Burke, quoted in Eccl. Biog. i. 34. 

2 S. Gregorius, torn. ii. lib. i. Indictione ix. Epist. v. 
p. 492. Paris, 1705. Sed mihi haec difficilia sunt, quia et valde 
onerosa : et quod mens voluntarie non recepit, congrue non 
disponit. Ecce serenissimus Do minus Imperator fieri simiam 
leonemjussit. Et quidem pro jussione illius vocari leo potest, 
fieri autem leo non potest. Unde necesse est, ut omnes 
culpas ac negligentias meas non mihi, sed suae pietati deputet, 
qui virtutis ministerium infirmo commisit. 

Vita S. Gregorii, Opera, Paris, 1705, ed. Benedict, 
lib. i. cap. vii. p. 21G. Nonnullorum quoque mentem haud 
dubie pulsabit, quod narrat laudatus scriptor, de petito et 
expectato Imperatoris consensu, antequam Gregorius electus 
ordinaretur. ISTeque vero Gregorius, qui sacrum sibi minis* 
terium ab Imperatore commissum agnoscit, hunc morem usquam 
damnare visus est, aut improbasse. — Restituto in Occidente 
Imperio, Carolus Magnus ejusque posteri, hoc jure confir- 
mandi summi Pontificis, nullo repugnante, potiti sunt, ut ex 
Anastasio Ecclesiae Romanae Bibliothecario, et ex aliis passim 
non iniquis erga sedem Apostolicam scriptoribus constat. — 
So Gregory IV., a.d. 820, could not become Pope without 
the Emperor's consent. Cp. Abp. De Marca, de Concordia, 
viii. 14 ; and Jus Canonicum, p. 204-8, ed. Richter, Lips. 
1839. 

3 S. Gregor. Epist. iii. 65. Potestas super omnes homines 
Dominorum meorum (Imperatorum) pietati ccelitus data est. 
Ego indignus famulus vester. 

4 Hooker, VIII. vi. 13. 

And does Augustine in fact also appear to 
have been placed in England by King Ethelbert, 
and not by the Bishop of Rome ? 

Yes, certainly. Ethelbert gave him permis- 
sion 1 to land, and to preach in his realm. Even 



INDEPENDENT OF ROME. 



173 



his place at Canterbury is a proof of the exercise ^ 
of the royal power : for Eihelbert placed him at 
Canterbury (as being the civil Metropolis of his 
kingdom) and not at London 2 , which Gregory had 
desired ; and Ethelbert endowed the Cathedral 
Churches of Canterbury, London, and Rochester, 
which were the only Episcopal Sees founded or 
restored in England in the life of Augustine. 

1 Bede, ii. 1. Ut Augustinus in urbe Regis sedem Epi- 
scopates acceperit.- — i. 25. Rex Edelberthus in Cantio poten- 
tissimus, qui ad confinium usque Humbri fluminis maximi 
fines imperii tetenderat . . . dedit eis mansionem in civitate 
Dorovernensi (i. e. Canterbury), quae imperii sui totius erat 
metropolis. Et locum sedis in Dorovernia metropoli sua 
donavit. — Similarly, ii. 3. Rex Edelberthus fecit in civitate 
Londinia. Ecclesiam sancti Pauli Apostoli, in qua, locum sedis 
Episcopalis Mellitus et successores ejus haberent. — Simi- 
larly, at Rochester, Rex Edelbertus Ecclesiam B. Andrese 
Apostoli fecit, qui etiam Episcopis utriusque hujus Ecclesise 
dona multa, sicut et Doroverniensis, obtulit, sed et territoria 
ac possessiones in usum eorum qui erant cum Episcopis 
adjecit. No other sees were founded in Augustine's life- 
time but these three, viz. Canterbury, London, Rochester ; 
and from a comparison of Bede's account with Gregory's 
letter (quoted in the next note) it will appear that the 
placing and endowment of the English Bishops was the 
work, not of Gregory, but of Ethelbert, acting in this 
respect independently of him, and indeed not consistently 
with his plans for the ordering of the external polity of the 
Church. Cp. Bp. Stillingfleet on the True Antiquity of 
London, p. 550, and Codex Diplomat. Anglo-Saxonum, 
p. i. sq. 

Bp. Bilson, on Christian Subjection, p. 57. They that 
came (with St. Austin from Gregory) would not enter this 
land, nor preach there without the kind's express licence. 

Archbp. Bramhall, i. p. 132. When Austin first arrived 
in England, he stayed in the Isle of Thanet until he knew 
the King's pleasure ; and offered not to preach in Kent, until 
i 3 



174 



CHURCH OF ENGLAND 



Part II. he had the king's licence for him and his followers to preach 
~~ v throughout his dominions. (Bed. Hist. i. 25, 26.) So not 
only their jurisdiction but even the exercise of their pastoral 
function within that realm was by the king's leave and autho- 
rity. See vol. ii. p. 133. 

2 S. Gregor. lib. xi. p. 1163. ep. lxv. (to Augustine.) 
Per loca singula duodecim Episcopos ordines, qui tuae* ditioni 
subjaceant : quatenus Londoniensis civitatis Episcopus semper 
in posterum a Synodo propria debeat consecrari, atque 
honoris Pallium ab hac sancta et apostolica, cui auctore Deo 
deservio, sede percipiat, ad Eboracam vero civitatem te volu- 
mus Episcopum mittere, quern ipse judicaveris ordinandum ; 
ita ut si eadem civitas cum finitimis locis verbum Dei rece- 
perit, ipse quoque duodecim Episcopos ordinet, et Metropoli- 
tan! honore perfruatur : quia ei quoque, si vita comes fuerit, 
Pallium tribuere Domino favente disponimus, quem tamen 
tuae Fraternitatis volumus dispositioni subjacere. Post obitum 
vero tuum ita Episcopis quos ordinaverit praesit, ut Londoni- 
ensis Episcopi nullo modo ditioni subjaceat. Sit vero inter 
Londonice et Eboracce civitatis Episcopos in posterum honoris 
ista distinctio, ut ipse prior habeatur qui prius fuerit ordi- 
natus. 

The reader will have observed, that it appears from the 
above passage that, according to the plan there specified, 
there were to be twenty-four sees erected in England ; and 
there already existed eight sees in Wales at this time ; so 



* On which Alteserra, the Canonist of Toulouse, thus 
writes : Anglis recens conversis ad fidem, praedicante Augus- 
tino et sociis, Gregorius duas metropolitanas sedes constituit 
in Britannia, unam Londini, alteram Eboraci : ita ut per sin- 
gulas metropoles ordinarentur duodecim episcopi : de quo 
Beda, lib. i. cap. 29. Sed postquam Cantuaria, quce erat caput 
regni Cantii et sedes regia, ab Ethelberto Rege concessa est 
Augustino, qui sedem sibi et successoribus suis hie locavit, 
ibique diem obiit et sepultus est — , Metropolitica dignitas, 
quae a Gregorio statuta fuerat Londini, Cantuariam translata 
est, ut patet ex Kenulfi Regis Merciorum ad Leon. III. Pon- 
tificem, quae est apud Wilhelmum Malmesbur. de Regum 
Angliae Gestis, lib. i. cap. 4. 



INDEPENDENT OF ROME. 



175 



that the number of Bishops in England and Wales, in a.d. Chap. III. 



600, was to be thirty -two. See also Bingham, above, p. 154. 
Mason, de Ministerio, iv. c. xvi. 

<£|. Reserving, then, to the British Bishops their 
jurisdiction, within their own limits, you consider 
Augustine and his successors as occupying the 
place of the ancient Metropolitans and Patriarchs 
of England, and succeeding to the privileges 
secured to them by the Canons of the Church ? 

$L Yes so far as was allowed by the governing 
power; and since it cannot be pleaded that any 
act of a General or Provincial Council canoni- 
cally done with the Sovereign's consent, and 
received in will and deed by the Nation at large, 
has ever placed Britain in the 'patriarchate of 
Rome, in which it never was before the landing of 
Augustine, the Bishop of Rome's subsequent 
usurpation of the metropolitan and patriarchal 
rights of the English Primate, is an invasion of 
the Royal Prerogative, an aggression on the Rights 
and Liberties of the English People, and an 
infraction of the Canons of the Universal Church 3 , 
and a violation of the precept of Scripture con- 
cerning the removal of a neighbour's landmark. 

1 Vita S. Augustini Archiepiscopi (vid. Lanfranci Opera, 
Venet. 1745. p. 329). Augustinus, transfretato aequore, 
(after his consecration at Aries,) accepto Apostolatu a 
Domino primarium Anglicse genti retulit Patriarchatum et 
Patriarchate patrocinium. 

2 Not only of those of the Council of Ephesus, but of 
those which, like the * Decreta jSTicaena, Clericos et Epi- 
scopos suis Metropolitanis apertissime commiserunt.' Syn. 
Afr. in Ep. ad P. Coelestin. Cone. Constant, can. 2. 4. 6. 
Chalced. c. 8. 17. Milev. c. 22. 



And therefore the Patriarch of Rome cannot 
i 4 



176 



CHURCH OF ENGLAND 



Part II. claim jurisdiction over the Patriarch of England 
' on the alleged ground of the mission and ordi- 
nation of St. Augustine or any other ? 

No ; all Patriarchs are independent of each 
other (p. 116) ; and with respect to this plea of 
See above, ordination, the Bishop of Rome might as well 
p ' ' ' claim jurisdiction over the Patriarch of Alexandria, 
and over the Bishops and Clergy of his patriarch- 
ate, on the ground of St. Mark, the first Bishop of 
Alexandria, having been sent into Egypt by St. 
Peter, as over the Patriarch of England \ (and such 
the Archbishop of Canterbury was acknowledged 
by Pope Urban II. to be,) and over , his patri- 
archate, on the ground of the mission of Augustine 
by Gregory. 

1 Sir R. Twisden, p. 18. After the erection of Canter- 
bury into an archbishopric, the Bishop of that see was held 
quasi alterius orbis Papa, as Urban II. styled him (Wil. 
Malmes. de Gestis Pont. Angl. i. Eadmer, ii. p. 52) ; and is, 
therefore, called frequently in our writers Prineeps Epi- 
scoporum Ang-liae, Pontifex summus, Patriarcha Primas, and 
his seat Cathedra Patriarchates Anglorum. See above, Abp. 
Laud, chap. ii. p. 161. 

In speaking thus, you do not mean to 
disparage the labours of St. Gregory and St. 
Augustine in propagating Christianity in Eng- 
land? 

%L. By no means. In that holy and pious 
work of religion let Almighty God first be blessed 
and praised for putting it into the hearts of its 
1 Cor. iii. 6. various agents to do what they did ; let a grateful 
remembrance be preserved of Gregory the Great 
for sending St. Augustine, and of St. Augustine 
for coming into England ; of Queen 1 Bertha for 
assisting and encouraging, and of King Ethelbert 



INDEPENDENT OF ROME. 



177 



for receiving, protecting, and maintaining him, Chap. IV. 
and of establishing him and his followers, and 
their successors in this country, by the building 
and endowment of Cathedral Churches. But we 
may not suppose that we can show our gratitude 
to Augustine, or to Gregory, and above all to Al- 
mighty God, by disparaging the prerogatives of 
Ethelbert and his successors, by surrendering the 
liberty wherewith Christ has made us free, and by 
doing injury to the rights of the lawful Sovereign 
Princes whom God has set over us, and of the Church 
which is our spiritual Mother in Jesus Christ. 

1 Gregory himself, in his Epistles, compares King Ethel- 
bert to Constantine, and Queen Bertha to Helena, on ac- 
count of their pious munificence to the English Church. 
See Vita S. Augustini, I.e. p. 330, 331. 



CHAPTER IV. 

CHURCH OF ENGLAND INDEPENDENT OF 
ROME. 

Period between the Mission of St. Augustine and 
the Reformation. 

Even on the supposition that the Bishops 
of Rome had possessed a patriarchal jurisdiction 
in England before or during the papacy of 
Gregory, could they have had any such power 
after it ? 

No. As was before said, that part of Eng- 
land, which was converted by Augustine and his P. 153. 
companions, relapsed into Paganism a few years 
after his decease ; and not only that part, but a 
very large portion of the whole country was Chris- 
i 5 



178 



CHURCH OF ENGLAND 



Part ii. tianized in the seventh century, by Scottish and 
v Saxon Missionaries, under Aidan of Lindisfern, 
and the Bishops and Priests (St. Chad, his brother 
Cedda, Finan, Diuma,) connected with him, who 
were entirely independent of Rome \ But, further, 
a year and a half after the death of Gregory, Boni- 
face III. occupied the papal chair, and by his as- 
sumption of the anti-scriptural and an ti- catholic 
title (condemned as such by Gregory his prede- 
cessor 2 ) of Universal Bishop, by which he violated 
the Unity of the Church ; he forfeited 3 the name 
and jurisdiction of Patriarch; as one of the great- 
est of the Popes 4 says, Propria perdit qui indebita 
concupiscit. 

1 Fuller, Ch. Hist, book ii. cent, vii., and see the 
authorities in Heath's Brief Account, p. 18, who observes 
that " Aidan had little suspicion that a Bishop not in the 
Patriarchate of Rome could be considered a schismatic solely 
for preserving the independence of his character : he had not 
so read the decrees of Ephesus." 

2 See below, Part ii. chap. ix. 

3 Abp. Bramhall, i. 260 — 263. F. Mason, Vind. Eccl. 
Angl. p. 536—541. 

4 Pope Leo I. Epist. 54. 

But after this time did not the Bishops of 
Rome in fact exercise a patriarchal jurisdiction 
over the British Metropolitans, by sending them 
their Pallium, or archiepiscopal pall, at their con- 
secration ? 

Unhappily after the age of Gregory there 
was a maxim in Romish state-policy 2 , Da, ut 
habeas, Give, in order that you may have. The 
pall was at first a badge given by the Emperors to 
Patriarchs 3 ; when it came to be given by Popes, 
it was for some time nothing but a symbolum 



INDEPENDENT OF ROME. 



179 



fraternitatis — a mark of communion with Rome : Chav . 
it was no necessary part of the archiepiscopal 
dignity, and many archbishops never had it \ At 
length, however, it was imposed by Rome as 
essential to them, about a. d. 1.235 5 , and was sold 6 
for vast sums of money. 

1 Standa Onomast. Eccles. p. 241, Rom. 1764. Pallium 
est fascia lanea Candida, in modum circuli contexta, quae 
super humeros iraponitur, ex quo circulo alia similis fascia 
ante pectus, alia deorsum ex opposito pendet, quos super 
humeros demittuntur. 

2 Sir Roger Twisden's Vindication of the Church of 
England in point of Schism, 1675, p. 176. 

3 Hammond's Works, ii. p. 97, folio, ed. 1684. The Pall 
was an honorary ornament, which the Emperors first gave to 
the Patriarchs, and the Patriarchs sent to Archbishops and 
Metropolitans, and was then far from being a sign of subjec- 
tion to him that sends it. Bramhall, i. 193. 

The following are the testimonies of Romanists concerning 
the Pallium: — Abp. De Marca, de Concordia, vi. c. 6. 
(p. 332.) Pallium antiquitus fuit genus quoddam imperatorii 
indumenti, cujus usum Imperalores permisere Patriarchis, a 
quibus dein communicatum est cum Metropolitanis, sed non 
absque Imperatorum consensu. — P. 331. Optabant olim Pon- 
tifices (Romani) ut Metropolitan! aliquod confirmationis genus 
a sede Apostolica acciperent. Verum, quia ubique receptum 
erat consecrationes fieri posse extra Italiam absque eorum con- 
sensu, vim ei legi palam afferre noluerunt ; sed Metropoli- 
tanos rei cujusdam novce miraculo veluti obstupefecerunt, quae 
in initio magnifica, paulatim tamen earum libertatem per 
cuniculos infregit et synodorum provincialium auctoritatem 
pessumdedit. De Pallii usu loquor. 

Dupin, de Antiq. Eccles. Discipl. i. § 12. p. 53. Succe- 
dente vero tempore, pontifices Romani ordinandorum per 
universum occidentem Episcoporum potestatem non sine 
multa contradictione sibi vindicavere, et omnium Metro- 
politanorum jura paulatim pessumdederunt. 

Primum quidem Metropolitica ordinationum jura ad se 
trahere conati sunt per concessionem pallii; ed enim dabatur 

i 6 



180 



CHURCH OF ENGLAND 



Part II. a pontificibus, ut possent plena auctoritate suae provinciae 
v Episcopos ordinare : unde sequebatur hanc potestatem a 
Pontifice Metropolitanis simul cum pallio concedi. Hinc 
postea novo jure Metropolitanis interdictum est universis 
functionibus episcopalibus, donee pallium recepissent, Jura- 
mentumque fidei introducium est. See also the definition of 
the Pallium in Bp. Gibson's Codex, p. 105, note. 

4 Twisden, p. 43, 44. After Paulinus, five in the cata- 
logue of York are said expressly to have wanted it (the Pal- 
lium), yet are reputed both archbishops and saints. 

5 Twisden, p. 47. 6 Twisden, p. 45. 

<0|. Did not those Metropolitans then take an 
Oath of Canonical Obedience to the see of Rome ? 

IE. No. The Oath of Bishops at Consecration, 
to whomsoever it was taken, was anciently nothing 
more than a Profession of Faith 1 ; and any other 
oath was prohibited by a Council reputed to be 
General by Rome (a.d. 870) 1 : nor was any oath 
imposed with the Pall before the year a.d. 1115; 
and the oath of Canonical obedience, when it 
came to be taken to the Pope, even under Gre- 
gory VII., Hildebrand (a.d. 1073—1085) obliged 
a Bishop to observe the Regulas Sanctorum Pa- 
trum 2 , and not, as these words were afterwards 
transformed, to maintain the Regalia Sancti Petri ; 
and the Oath now taken 3 is not three hundred years 
old ; it dates only from the Pontificate of Clement 
VIII. (a.d. 1592—1605.) 

1 Concil. Constant, iv. torn. viii. p. 1131, Labbe. Visum 
est sanctae huic et Universali Synodo nequaquam id ex hoc 
a quopiam fieri excepto eo quod, secundum formam et con- 
suetudinem, pro sincerd fide nostra, tempore consecrationis 
Episcoporum exigitur, quod enim aliter fit omnino non expedit, 
sed neque ad aedificationem Ecclesiae pertinet. Quisquis 
ergo ausus fuerit solvere hanc definitionem nostram, aut 
expetierit aut paruerit expetentibus, lionore 'propria decidat. 



INDEPENDENT OF ROME. 



181 



The following are corroborating testimonies from Romanist Chap. IV. 
writers : — Archbp. de Marca, de Concordia, vi. c. 7. Res ' 
eo devenit ut coacti sint Europae Metropolitani scripto polli- 
ceri subjectionem et obedientiam Apostolicae Sedi. Novi 
hujus juris repertor erat Bonifacius Moguntinus in Synodo 
ab eo celebrata anno 742. Gregorius VII. formulam auxit 
quibusdam clausis quae illam obedientiae sponsionem prorsus 
convertunt m juramentum fldelitatis quod vassallus domino sao 
prsestare tenetur. Adeo autem principum jura violavit haec 
formula, ut Gregorius proliibuerit ne quis Episcopus homagium 
regibus preestaret, quod a successoribus ejus Urbano II. et 
Paschali II. confirmatum est. Attamen Gregorius potuit 
animadvertere canonem octavum octave synodi (a.d. 870) 
prohibere tie Patriarchae ab Episcopis aliam sponsionem 
exigerent quam earn quae fieri consueverat, nimirum illos 
veram fidem servaturos. 

Father Walsh, Defence of Church of Rome, sect. 25. 
In the beginning there was no such oath or any other, nor 
any promise of fidelity or obedience made by the Bishops to 
the Pope, but only a have profession of the common faith, even 
such as he also made to them by his encyclical letters : and 
afterwards, when promises began, they were only of canonical 
obedience in general terms. 

Dr. O'Connor, Columbanus 3. 159. Even those Bishops 
who were consecrated by the Pope himself, swore no other 
oath than that they would, to the best of their power, main- 
tain the Catholic religion in their dioceses. 

See also, Digest of the Evidence, &c. &c. concerning 
Ireland. London, 1826. Part ii. chap. i. p. 2, note a. 

2 These were the terms of the oath even under Gregory 
VII. a.d. 1079. Concerning the changes in its terms, see 
Barrow, Pope's Supremacy, xiv. Twisden, p. 46. The 
Oath is in the Roman Pontifical, p. 62, ed. Rom. 1818. 

Archbp. Bramhall, i. p. 148, and note. During the wars 
between the houses of York and Lancaster, the Popes some- 
times invaded this undoubted right of our kings, de facto, not 
de jure ; and tendered to the Bishops, at their investitures, 
another oath, at first modest and innocent enough, that they 
should observe Regalas Sanctorum Patrum ; but after they 
altered the oath, changing it into Regalia Sancti Petri, that 



182 



CHURCH OF ENGLAND 



Part II. they should maintain the royalties of St. Peter. Bp. Gibson, 

* v ' Codex, p. 117. 

8 Van Espen, Jus Ecclesiast. L xv. ii. 8. 

But was not the Pall received by English 
Archbishops, and the Oath to maintain the Re- 
galia Sancti Petri taken by English Bishops, from 
the beginning of the twelfth century ? 

Yes ; that oath was framed by Pope Pas- 
chalis II. (1099 — 1118) and imposed by him, to 
the great astonishment 1 of Kings, Nobles, and 
Ecclesiastics, on Archbishops, and afterwards by 
Gregory IX. (1227—1241) on Bishops. But 
neither could the pall be lawfully received from a 
foreign prelate under conditions of allegiance to 
him, nor an oath of obedience taken to him by 
any subject without the consent of his Prince, and 
much less so against it ; for it is essential to the 
Jer. iv. 2. goodness of an oath, that it should be in possibili- 
£i0. XXX * ous et licitis % or > as the Holy Scripture expresses 
l Sam. xiv. jf { n Deritate, judicio et justitid. And further, as 

28. 45. xxv. 

33. the papal decretals themselves declare, non valet 

Actexxiii 3 ' jur amentum in praejudicium juris superioris *. Hence 
12 - when an English Bishop had received the pall, 

and taken the oath, King William II. declared 
that he would banish him from England, if he 
violated his allegiance to the Crown under plea of 
compliance with the oath 5 . 

1 Jus Canon. Decret. Greg. IX. De Elect, c. 4. Signi- 
ficasti, (says Pope Paschalis to the Abp. of Palermo, which 
was even in the Roman Patriarchate ; see above, p. 112,) reges 
et regni majores admiratione permotos quod pallium tibi ab 
apocrisiariis nostris tali conditione oblatum fuerit si sacramen- 
tum quod a nobis scriptum detulerant exhiberes. See also 
Baron. Anno 1102. Mason, Vind. Ecc. Angl. iv. 16. p. 539. 



INDEPENDENT OF ROME, 



183 



2 Bp. Andrewes on the Decalogue, p. 245. Chap. 
S. Hieron. in Jerem. iv. 2. Animadvertendum quod jus- *~ 

jurandum hos habet comites, Veritatem, Judicium atque Justi- 
tiam ; si ista defuerint, nequaquam erit juramentum, sed per- 
jurium. 

Art. XXXIX. A man may swear, when the magistrate 
requireth, in a cause of Faith and Charity, so it be done 
according to the Prophet's (Jerem. iv. 2) teaching, in Justice, 
Judgment, and Truth. 

Homilies, p. 77, ed. 1822, Oxon. " Whosoever maketh 
any promise, binding himself thereunto by an oath, let him 
foresee that the thing he promiseth be good and honest, and 
not against the commandment of God, and that it be in his 
own power to perform it justly ; and such promises must men 
keep evermore assuredly. But if a man at any time shall, 
either of ignorance or of malice, promise and swear to do 
any thing, which is either against the law of Almighty God, 
or not in his power to perform, let him take it for an unlaw- 
ful and ungodly oath." Of an unlawful oath the same 
Homily declares in the case of Herod, " that as he took a 
wicked oath, so he more wickedly performed the same." 
Upon these determinations of the Church, the Abjuration of 
the Solemn League and Covenant, "as an unlawful oath, and 
imposed on the subjects of this realm against the known laws 
and liberties of this kingdom," was required in the Act of 
Uniformity, a.d. 1661, 13 and 14 Car. II. cap. 4. 

3 Decretal, ii. xxiv. 4. 

4 Compare Bp. Sanderson's Prselectiones de Juramenti 
Obligatione, ii. p. 31. Rei illicitae Nulla Obligatio, p. 66. 
Juramentum ejus qui sub alterius potestate est absque illius 
consensu nec licitum neque obligatorium. See also Prselect. 
vii. p. 140. 

5 Matth. Paris, in Guil. Ruf. The King said, neque 
Archiepiscopum neque Episcopum sui regni Papae subesse. 
Si juramento suscepto promitteret ( Ansel mus) se neque 
Apostolorum limina visitaturum, nec Romanes sedis audien- 
tiam appellaturum, rebus suis frueretur. Si secus faciat, 
exilium perpetuum ei denunciat. 



<!g. But the Pall being received, and the Oath 



184 



CHURCH OF ENGLAND 



Par t ii. ^ taken, did not the Popes acquire a Patriarchal 
right in England by 'practice ? 

HI. No; the Pope both quitted and forfeited 
whatever Patriarchal jurisdiction he possessed any 
where by his assumption of Universal Supremacy 
over the Church, and by his acts of tyranny, 
usurpation, exaction, and rebellion against Church 
Canons and lawful Sovereigns 1 : and the exercise 
of such Patriarchal jurisdiction on his part was 
never acknowledged in England, but, on the con- 
trary, was resisted by protests continually made by 
the Kings of England, by the Church in her 
Synods, and by the State in Parliament. Besides, 
as it rested not on any sound basis of right 2 , but, 
on the contrary, was destructive of the funda- 
mental rights of the Crown and of the Church, 
(and nullum tempus occurrit Regi aut Ecclesice,) and 
as Patriarchal authority depends on the consent 
of both, (see above, p. 116. 119, and below, p. 187,) 
it never could have acquired legal validity, for, as 
Pope Boniface the VHIth 3 says, Non firmatur 
tractu temporis quod dejure ab initio non subsistit\ 

1 Abp. Bramhall, i. 261. 

2 Abbe Fleury, iv. Discours sur l'Histoire Ecclesiastique. 
See below, chap. vii. 

3 Regul^e Juris, xviii. 

4 Sir R. Twisden thus emphatically concludes his exami- 
nation of this subject ..." I dare boldly say, that whoever 
will, without partiality, look back, will find that the reverence 
yielded by this Church of England to Rome, for more than 
1000 years after Christ, was no other than the respect of 
love, not of duty." — p. 67. 

<S|. What evidence is there of opposition to the 
Papal encroachments? 

Protests, such as have been mentioned, 



INDEPENDENT OF ROME. 



185 



were made by Egfrid 1 , King of Northumberland, Chap. 
and his successor King Alfred, on occasion of the 
first great appeal to Rome ; by King Edward the 
Confessor, by Henry the First, and succeeding 
sovereigns; and the same spirit which dictated 
these remonstrances, declared itself publicly and 
legislatively in the 2 Constitutions of Clarendon, a.d. 
1164; and again, a.d. 1246; in the Statute of 
Carlisle, a.d. 1297; in the Articles of the Clergy, 
in the Statutes ofProvisors, a.d. 1350, a.d. 1363, 
and a.d. 1389; of Mortmain and of Praemunire, 
a. d. 1391-2 ; and, finally, in the Statutes of 
Henry VIII., from a.d. 1531 to a.d. 1543, 
which, in the opinion of the soundest English 
lawyers, were not operative but declaratory acts ; 
that is, they were no new laws, but only vindicated 
and enforced the old 3 , 

1 Twisden, 29 — 87. Egfrid, styled by Bede piissimus et 
Deo dilectissimus, imprisoned Wilfrid, Archbishop of York, 
with the advice of his Bishops, for appealing to Rome, about 
a.d. 680. No papal legate came into England between a.d. 
595 and a.d. 787. Bramhall, i. 37. 133. 136. 144. Bp. 
Stillingfleet, Eccles. Jurisd. p. 87 — 91. 

2 Constitutions of Clarendon on the Controversy between 
Henry II. and Becket. Bramhall, i. 136 — 143. Articuli 
Cleri, made at Lincoln 9 Edw. II. a.d. 1315. 

Bp. Gibson, Codex, p. 175. Election of dignities of the 
Church to be free. Bramhall, i. 146. Concerning the 
Protest in a.d. 1246, see Bramhall, i. 194. 

Statutes for the Clergy, 14 and 18 Edw. III. a.d. 1340, 
1344. 

The Statutes of Provisors, i. e. 4 that the king and 
other lords shall present unto benefices of their own or 
their ancestors' foundation, and not the Bishop of Rome,' 
25 Edw. III. a.d. 1350. Gibson's Codex, p. 65, and 38 
Edw. III. a.d. 1363. Ibid. p. 69, and 13 Rich. II. 2. c. 2, 
a.d. 1389. Ibid. p. 71. 



186 



CHURCH OF ENGLAND 



Part II. Praemunire ' for suing in a foreign realm, or impeaching 
v v judgment given,' 27 Edw. III. c. I; 'for purchasing of 
bulls from Rome ; the Crown of England subject to none,' 
16 Rich. II. c. 5. a.d. 1392, ibid. p. 73 ; against appeals to 
Rome, 25 Henry VIII. c. 19, ibid. p. 86. 

For restraint of appeals to Rome, 'in all cases 'what- 
soever, prohibited,' 24 Henry VIII. c. 12, a.d. 1532; ibid, 
p. 83 ; and 'to restore to the Crown its ancient jurisdiction,' 
ibid. p. 86 ; against payment of annates and first-fruits, 
23 Henry VIII. p. 105. An act for taking away the burden 
of Peter-pence, and other papal exactions, 25 Henry VIII. 
c. 21, a.d. 1533 ; for taking away dispensations, 25 Henry 
VIII. c. 21, a.d. 1533, p. 87 ; against the Pope's supremacy, 
26 Henry VIII. c. 1, a.d. 1534, ibid. p. 23 ; 35 Henry VIII. 
c. 3, a.d. 1543, 'for ratification of the Kings Majesty's style,' 
ibid. p. 29. 

Archbp. Courtenay, Archbishop of Canterbury, (a.d. 
1395,— Pari. Hist. vol. i.p. 219,) and Primate of all England, 
made protestation in open Parliament, " that the Pope ought 
not to excommunicate any Bishop, or intermeddle as to pre- 
sentations to any ecclesiastical dignity recovered in the 
king's courts. That the said holy father ought not to make 
translations to any bishopric within the realm without the 
king's leave ; for that this practice tended to the destruction 
of the Realm and Crown of England, w r hich had always been 
free, and subject to no earthly power, but to God only, as to 
regalities, and no other." See ibidem, p. 257. " The Crown of 
the kingdom of England, and the rights of the said Crown, 
and the kingdom itself, have in all time past been so free, that 
our Lord the Pope, nor any other without the kingdom, 
ought to concern himself about the same." 

3 As Lord Chief Justice Coke and others. See Abp. 
Bramhall, i. p. 151, and Bp. Gibson's Codex, p. 42. 

d^. Supposing that no such protests had been 
made, could the Bishop of Rome have acquired 
ecclesiastical jurisdiction in England, so that it 
should be his indefeasibly ? 

No, he could not. The Sovereigns of Eng- 
land are, the Lord's Ministers and Vicegerents in 



INDEPENDENT OF ROME. 



187 



that country ; and it is their " Prerogative to rule Cha p, IV. 
all Estates and Degrees committed to their charge 
by God, whether they be Ecclesiastical or Tem- 
poral/ 5 and to see that all persons, ecclesiastical 1 
and civil, do their duty ; and Kings cannot execute 
this function, unless they have supreme authority 
in causes ecclesiastical. It is indisputable that 
Patriarchal jurisdiction is purely a matter of 
human lata, and liable to be altered, according to 
the circumstances of countries and of times 2 . 
And as the Christian Emperors, with advice of 
their Synods, transferred Pontus and Asia to the 
Patriarchate of Constantinople, which they had 
created; as in Britain the Primacy had been 
transferred 3 , in the reign of King Arthur, a. d. 
516, from Caerleon to LlandafF, a. d. 512, thence 
in the reign of King Arthur, a. d. 516, to St. 
David's, and thence by Henry the First to Can- 
terbury; so, even if England had ever been 
legally and canonically in the Patriarchate of 
Rome, which it never was, the Kings of England, 
in a Church Synod, might have transferred their 
kingdom from it to some other Patriarchate 4 ; and 
much more they ought to maintain it in its reason- 
able, undoubted, ancient, and primitive eccle- 
siastical relation both of right and duty to a Patri- 
arch of their own Realm of England 5 . 

1 XXXIX Articles, Art. xxxvii. See below, Part iii. 
chapters ii. iii. iv. v., and above, Part i. ch. xii. p. 116 
—118. 

Leges Edvardi Confessoris, c. xvii. Rex, quia Vicarius 
Summi Regis est, ad hoc est constitutus, ut regnum terre- 
num et populum Domini et super omnia sanctam veneretur 
Ecclesiam Ejus et regat et ab injuriosis defendat. 

Ibid. Debet Rex Sanctam Ecclesiam regni sui cum omni 



188 



CHURCH OF ENGLAND 



Part II. integritate et libertate juxta constitutiones Patrum et Praede- 
v ' cessorum servare, fovere, manu tenere, regcre. 

2 Abp. Bramhall, i. p. 162, note; i. 178. 260—264; ii. 
p. 303—305 ; and above, p. 114—117. 

3 Mason, Vind. Eccl. Angl. iv. 16. Qui jure humano niti 
non vult nobis patriarcha esse non potest ; cum patriarchatus 
sit juris humani. See also Barrow, above, p. 117, and Ham- 
mond in following note, and Abp. Bramhall, i. 260 — 
264 ; ii. 303—305. 

4 Hammond on Schism, i. p. 520. " It is and always hath 
been in the power of Christian Emperors and Princes, within 
their own dominions, to erect patriarchates, or to translate 
them from one city to another; and therefore" (even on 
the supposition that the Pope had acquired any title on the 
first planting of the Gospel here) " the Kings of England 
may freely remove that power from Rome to Canterbury, 
and subject all the Christians of this Island to the spiritual 
power of that Archbishop or Primate." — p. 522. And this 
power, vested in the Regal Power, cannot be taken away 
by foreign laws, nor be alienated by prescription. 

5 Hammond, Works, ii. 28. 119. 126. 132. Bramhall, 
i. 178. See the pledges to this effect in the English Coro- 
nation Oath. 

d^. But did not King Stephen, and more fully 
King Henry the Second, concede the right of 
Appeal to Rome ; and did not the latter resign his 
right of Investiture of Bishops to the Pope ; and 
did not King John give up to him the civil and 
ecclesiastical Supremacy of the Crown ? 

%L. Whether they did or no, matters little 1 ; for 
Kings have their kingdoms from God to rule, and 
not to give away ; and nihil potest Rex nisi quod 
jure potest. As Lord Chancellor Clarendon 2 says, 
"The King hath no power to release a single 
grain of the allegiance which is due to him as 
such." Therefore those acts, whatever they were, 
were of no validity whatsoever 3 . 



INDEPENDENT OF ROME. 



189 



1 Abp. Bramhall, i. 188. The answer of Sir Thomas Chap. IV. 
More (himself a Romanist) is beyond all exception, that if ' •> ' 
either King- Henry II. or King John had done such a thing 

it was not worth a rush, nor signified any thing but the 
greediness of the Popes. 

2 See the authorities quoted in the note in Wordsworth's 
Eccl. Biog. i. p. 23—25, ed. 1839. 

Gerhard, de Magistratu Politico, vi. p. 513. Princepsnon 
diminuere debet imperium sed augere. § 2, Procem. Inst. Jur. 
Nec potest Regalia in prcejudicium successoram alienare. Ham- 
mond, vol. ii. p. 133. The King cannot alienate his Regality. 

3 The following will show the national recorded opinion 
and judgment of this transaction : Parliamentary History, 
vol. i. p. 130. " His Majesty (King Edward III.) had lately 
received notice that the Pope, in consideration of the 
homage which John, king of England, had formerly paid 
to the see of Rome, intended by process to cite his 
majesty to appear at his court at Avignon, to answer for his 
defaults, in not performing what the said king, his predecessor, 
had so undertaken for him and his heirs, kings of England. 
Whereupon the king required the advice of his parliament 
what course he had best take if any such process should 
come out against him. The Bishops, Lords, and Commons, 
desired until the following day to give in their answer, when 
they declared as follows, ' That neither King John, nor any 
other king, could bring himself, his realm and people, under 
such subjection without their assent ; and if it was done, 
it was without consent of parliament, and contrary to his 
Coronation Gath : that he was notoriously compelled to it 
by the necessity of his affairs and the iniquity of the times ; 
wherefore the said Estates enacted, that in case the Pope 
should attempt any thing by process or any other way, to 
constrain the king and his subjects to perform what he says 
he lays claim to in this respect, they would resist and withstand 
him to the utmost of their power?" 

But was not the English Reformation 
brought about by Henry VIII. to gratify his 
own evil passions ; and was it not attended with 
corrupt and sacrilegious practices ? 



190 



CHURCH OF ENGLAND 



Part II. 



1 Kings v. 6. 

2 Chron. ii. 
8. 

2 Kings x. 
30, 31. 
Dan. iii. 
1—29. 
Esther ix. 
29. 



<E. We might ask in reply, " Is not the Papal 
Supremacy due to the Emperor Phocas, a 
murderer 1 But, admitting, for argument's 
sake, all that has been said against King Henry 
VIII. by the adversaries of the Reformation; ad- 
mitting also, that he was a leading agent in effect- 
ing it ; still the workman is not the work. The 
Temple of Solomon was constructed with cedars 
of Lebanon hewn by workmen of heathen Tyre. 
Jehu did not please God; but his Reformation 
did. Nebuchadnezzar and Ahasuerus were idola- 
trous ; but their Edicts for God's service were re- 
ligious. The Temple in which our Lord was pre- 
sented, and in which He preached and wor- 
shipped, had been repaired and restored by the 
impious and cruel Herod, who sought our Lord's 
life. And so with respect to the charge of sacri- 
lege, we are not careful to defend the character 
and conduct of all those who had any part in the 
Reformation ; but we bless God for His own work, 
and for many of the instruments He raised up for 
it, and for overruling and directing others to His 
own glory in the good of His Church 2 . 

1 Platina, de Vitis Pontificum, in Bonifac, III. below, 
p. 248. 

2 Abp. Bramhall, i. p. 123. 

What is the conclusion from the arguments 
against the Pope's exercise of any Patriarchal 
jurisdiction in England? 

H. In the words of a learned English Bishop \ 
ec By God's law, the Pope of Rome hath no such 
jurisdiction ; for six hundred years after Christ he 
had none ; for the last six hundred years, as look- 
ing to greater matters, (i. e. to be Universal Bishop,) 



INDEPENDENT OF ROME. 



191 



he would have none; above or against the Prince Chap. IV. 
he can have none; to the subversion of the faith, 
or oppression of his brethren, he ought 2 to have 
none ; therefore this land oweth him none." 

1 Bp. Bilson, True Difference between Christian Sub- 
jection and Unchristian Rebellion, pt. ii. p. 321. Mason, 
Vind. Eccl. Angl. p. 541. 

2 Oath of Queen's Sovereignty and Supremacy, to be 
taken by Bishops, Priests, and Deacons, in the Ordinal of 
the Church of England, — I do declare that no foreign 
Prince, Person, Prelate, State, or Potentate, hath, or ought 
to have, any Jurisdiction, Power, Superiority, Pre-eminence, 
or Authority, Ecclesiastical or Spiritual, within this realm. 
So help me God. 

XXXIX Articles, Art. xxxvii. The Queen's Majesty 
hath the chief power in this realm of England, and other her 
dominions, unto whom the chief government of all estates in 
this realm, whether they be ecclesiastical or civil, in all 
causes doth appertain ; and is not, no?- ought to be, subject to 
any foreign jurisdiction. 

The Bishop of Rome hath no jurisdiction in this realm of 
England. 

Bp. Gardiner, de Vera Obedientia (in Brown, Fasciculus, 
p. 812. 817). No foreign Bishop hath authority among us. 
. . . All sorts of people are agreed with us in this point, that 
no manner of persons bred or brought up in England hath 
aught to do xoith Rome. 

Attorney and Solicitor Generals' (R. Gifford and 
J. S. Copley) Reply to Letter of Right Hon. George 
Canning, &c. We beg leave to state, that advisedly and 
wittingly to attribute by any speech, open deed, or act, any 
manner of jurisdiction, &c. to the see of Rome, or to any 
Bishop of the same, within this realm, subjects a party for 
the first offence to the penalties of prcemunire, &c. — See 
Phillimore's Burn's Eccl. Law, iii. 145, ed. 1842. 



192 



THE REFORMATION 



CHAPTER V. 

THE REFORMATION IN ENGLAND A REMOVAL 
OF WHAT WAS NEW, AND A RESTORATION 
OF WHAT WAS OLD. 

Part ii. Is it not sometimes said that the Church of 

England, as she now exists, arose at the Reform- 
ation, and is therefore a new Church, not more 
than 300 years old? How then can she be united 
by origin with the Catholic Church ? 

The language of the Church of England, 
when she reformed herself, was similar to that of 
the Fathers at the Nicene Council, in a. d. 325, 
TA APXAIA E9H KPATEITQ, "Let the ancient 
customs prevail 1 " 

1 Hammond contr. Blondell, in Prselim. c. xiv. f. 13. 
Ecclesia Anglicana hoc se universo orbi charactere dignos- 
cendum, hoc sequse posteritati sestimandum proponit, quod in 
eontroversiis fidei aut praxeos decernendis, illud firmum 
ratumque semper habuerit, et huic basi Reformationem 
Britannicam niti voluerit, ut Scripturis primae, dein pri- 
morum saeculorum episcopis, martyribus, scriptoribus , eccle- 
siasticis secundcB deferantur. 

The following- are the testimonies of three eminently 
learned foreigners, Isaac Casaueon, Hugo Grotius, and 
Dr. Hadrian Saravia, to the restorative character of the 
Reformation in England. 

Casaubon, ad Salmas. Epist. 837, p. 489. a.d. 1612. 
Quod si me conjectura non fallit, totius Reformationis pars 
integerrima est in Anglia, ubi cum studio Veritatis viget 
studium Antiquitatis. Casaubon, Epist. ad Cardinal. 
Perron, p. 494. (See below, p. 201.) Parata est Ecclesia 
Anglicana fidei suee reddere rationem, et rebus ipsis 
evincere, auctoribus Reformationis hie institutae non fuisse 
propositum, novam aliquam Ecclesiam condere, ut imperiti et 



NOT INNOVATING BUT RESTORATIVE. 193 



malevoli calumniantur ; sed quae erant collapsa, ad formam Chat. V. 
revocare quam fieri posset optimam ; optimam autem judica- ' ' 
runt nascenti Ecclesise ab Apostolis traditam, et proximis 
seculis usurpatam. 

Hugo Grotius, Epist. ad Boetselaer. (Ep. 62, p. 21, ed. 
1687.) Certum est mihi Xeirovpy'iav Anglicanam, item mo- 
rem imponendi manus adolescentibus in memoriam Baptisrai, 
auctoritatem Episcoporum et Presbyteria ex solis Pastoribus 
composita, multaque alia ejusmodi satis congruere institutis 
vetustioris Ecclesics, a quibus in Gallia et Belgio recessum 
negare non possumus. Grotius, Epist. ad Corvinum, Epist. 
p. 434. Qui illam optimam antiquitatem sequuntur ducem 
iis non eveniet ut multum sibi ipsis sint discolores. In 
Anglia vides quam bene processerit dogmatum noxiorum 
repurgatio ; hac maxime de causa, quod qui id sanctissimum 
negotium procurandum suscepere, nihil admiserint novi, nihil 
sui, sed ad meliora secula intentam habuere oculorum 
aciem. 

Hadrian Saravia, cited by Dr. Puller, Moderation of the 
Church of England, chap. xvi. p. 427. Among others that 
have reformed their Churches, I have often (saith Saravia) 
admired the wisdom of those who restored the true worship 
of God to the Church of England, — who so tempered them- 
selves that they cannot be reproved for having departed from 
the ancient and primitive custom of the Church of God ; and 
that moderation they have used, that by their example they 
have invited others to reform, and deterred none. 

See also the references to the next question. 

But you say she reformed herself; did she 
not thus become a new Church? 

No. She reformed herself, because she loved 
what was old, and did not love what was new \ 
As was before shown, (chap. i. ii. p. 151 — 164,) she 
was founded in the Apostolic age; at the Reforma- 
tion she recovered herself from the errors into 
which in course of time she had fallen ; and she 
proceeded in all this gradually and moderately, 
lawfully 2 and wisely, with the joint deliberation 

K 



194 



THE REFORMATION 



Part ii. and co-operation of her Universities, her Clergy, 
and the People of England in Parliament assem- 
bled ; and finally, with the ratification of the 
Crown. The errors of the English Church were not 
the Church ; and in quitting those errors she did not 
quit the Church 3 , any more than a man changes his 
skin when he cleanses it, or loses his identity when 
he recovers from a disease. The English Church 
after the Reformation was as much the English 
2 Kings v. Church, as Naaman was Naaman after he had 

14 . 

washed in the river Jordan: indeed, as "his flesh 
then came again" so was she restored to her health- 
ful self at the Reformation. She might then have 
applied to herself the language of the Bishop of 
Carthage 4 , " In quo nutaverit Veritas, ad Originem 
Dominicam et Evangelicam et Apostolicam Tradi- 
tionem revertamur, et inde surgat actus nostri 
Ratio, unde et Ordo et Origo surrexit." 

1 Casaubon, Dedicat. Exerc. Baron, p. 128, ed. 1709. 
Qua fronte hsec novnlionis criminatio in Reformationis auc- 
tores aut assertores hodie confertur qui a centum fere jam 
annis hoc unum clamant, " Reddite populis Christianis Primam 
Fidem! Reddite primitivee Ecclesise ritus ; desinite nuper 
inventa pro credendis necessario, et quidem sub anathemate, 
gregibus magni Pastoris obtrudere. — Volumus scire quae sit 
vera fides : ea est, auctore Juda Apostolo, (v. 3,) quae semel 
fuit tradita." 

2 Archbp. Laud against Fisher, sect. 24. In the English 
Reformation our Princes had their parts, and the Clergy 
theirs : and to these two principally the power and direc- 
tion for Reformation belong. That our Princes had their 
parts is manifest, by their calling together of the Bishops 
and other of the Clergy to consider of what might seem 
worthy of Reformation. And the Clergy did their part ; 
for being then called together by Regal Power, they met 
in the National Synod of sixty-two, and the Articles then 



NOT INNOVATING BUT RESTORATIVE. 195 



agreed on were afterwards confirmed by acts of State and the Chap. 
Royal assent. — And it is more than clear, that if the Roman 
Church will neither reform nor suffer reformation, it is lawful 
for any other particular Church to reform itself, so long as it 
doth it peaceably and orderly. See also Bp. Pearson, Minor 
Works, ii. 233. 

Archbp. Wake, Letter to Dupin, Oct. 1, 1718, in 
Mosheim, Eccles. Hist. Appendix iii. No. v. Tandem defa- 
tigato regno dura necessitas sua jura tuendi oculos omnium 
aperuit. Proponitur queestio Episcopis ac Clero in utriusque 
Provincial Synodo congregatis, an Episcopus Romanus in 
Sacris Scripturis habeat aliquam majorem jurisdictionem in 
regno Angliae quam quivis alius externus Episcopus? In 
partem sanam, justam, veram utriusque concilii suffragia 
concurrere. Quod Episcopi cum suo Clero statuerant, etiam 
regni Academics calculo suo approbarunt, Rex cum Parliamento 
sancivit : adeoque tandem, quod unice fieri poterat, sublata 
penitus potestas, quam nullae leges, nulla jura, vel civilia vel 
ecclesiastica, intra debitos fines unquam poterant continere. 

Siquam prserogativam Ecclesise concilia Sedis Imperialis 
Episcopo concesserint (etsi, cadente imperio, etiam ea prse- 
rogativa excidisse merito possit censeri) ; tamen quod ad 
me attinet, servatis semper Regnorum juribus, Ecclesiarum 
libertatibus, Episcoporum dignitate, modo in cseteris con- 
veniatur, per me licet, suo fruatur qualicunque primatu. 
At in alias ecclesias dominari ; episcopatum, cujus partem 
Christus unicuique episcopo in solidum reliquit, tantum non 
in solidum sibi soli vindicare ; siquis ejus injustse tyrannidi 
sese opposuerit, ccelum ac terram in illius perniciem commo- 
vere ; hsec nec nos unquam ferre potuimus, nec vos debetis. 
In hoc pacis fundamento si inter nos semel conveniatur, in 
cseteris aut idem sentiemus omnes, aut facile alii aliis dissen- 
tiendi libertatem absque pacis jactura concedemus. 

3 Bp. Jewell, Apology, c. vi. in Christian Institutes, 
p. 352, and ibid. p. 312, and note. Hooker, III. i. 10. As 
if we were of opinion that Luther did erect a new Church of 
Christ. Bp. Harsnett, Pari. Hist. i. 1481. We fetch 
not our Reformation from Wickliffe, Huss, and Lulher, of 
latter times, but from the first 400 years next after Christ. 
Bp. Sanderson, Pref. to Sermons, § xv. Our godly fore- 
K 2 



196 



THE REFORMATION 



Part II. fathers had no purpose, — nor had they any warrant, to set up 



a new Religion, but to reform the old. Archbp. Bramhall, 
i. 1 19. We do not arrogate to ourselves a new Church, a 
new Religion, or new Holy Orders. Our Religion is the 
same as it was, our Church the same, our Holy Orders the 
same, differing from what they were only as a garden weeded 
from a garden unweeded. Bp. Bull, ii. p. 205. " We main- 
tain that our Church, and the Pastors thereof, did always ac- 
knowledge the same Rule of Faith, the same fundamental 
Articles of the Christian Religion, both before and since the 
Reformation ; but with this difference, that we then pro- 
fessed the Rule of Faith, with the additional corruptions 
of the Church of Rome, but noiu, God be thanked, without 
them." See also the valuable remarks of Bp. Bull, Apolog. 
pro Harmon, § 4, 5. 
4 St. Cyprian, Ep. 74. 

<S|. But since then the English Church was, as 
you affirm, restored at the Reformation, can we 
say that she could have been properly called a 
Church, while she was infected with so many Papal 
corruptions as she w r as before it ? 

%L. Yes; under Popery she was a Church, 
though an erring one. The Israelitish Church 
still remained a Church even under Ahab ; the 
Jewish Church still existed under the Pharisees; 



Matt, xxiii. the Scribes sat in Moses 5 seat, and were to be 



obeyed in all things lawful and indifferent. Jeru- 
salem was "the Holy City," though its rulers 
did not receive Christ, The Christian Church 
existed still, when the "world groaned that it 
had become Ar'ian l . }> The ark of God was still 
the ark of God, even when in the hands of the 
Philistines; and the vessels of the Temple were 
holy, even at Babylon. So the Church of Eng- 
land, though she had fallen from her former 
purity, was still a Church while under the Pope 2 . 



NOT INNOVATING BUT RESTORATIVE. 197 



If she was not a Church then, we admit that she Chap. v. 
is no Church now ; and we would then allow that 
she was founded at the Reformation, that is, that 
she was the work of men, and not of God; that 
she sprang from earth, and not from heaven ; that 
she is a new Church, and therefore no Church. 
But no; we believe her to have been a true 
Church, and [corruptions excepted) the same 
Church, before Papal times, in them, and after them. 

1 S. Hieron. adv. Lucif. c. 1. Ingemuit totus Orbis, et 
Arianum se esse factum miratus est. 

2 Archbp. Laud against Fisher, p. 105, ed. Oxf. 1839. A 
Church that is exceedingly corrupt is yet a true Church in 
verity of essence, but it is not a right Church : as a thief is a 
true man in the verity of essence, but is not a right man. 

Archbp. Bramhall, ii. p. 38. " A Church may be said to 
be a true Church in two senses, metaphysically and morally ; 
and every Church which hath the essentials of a Church, how 
tainted soever it be in other things, is metaphysically a true" 
(though not morally a right) " Church." See also ii. 26. 55. 

Hooker, V. lxviii. 9. We earnestly advise them to con- 
sider their oversight, in suffering indignation at the faults of 
the Church of Rome to blind and withhold their judgments 
from seeing that which withal they should acknowledge, 
concerning so much nevertheless still due to the same 
Church, as to be held and reputed a part of the House of 
God, a limb of the Visible Church of Christ. See also 
Hooker, Serm. ii. § 27, and his citations from Calvin, Mor- 
nay, Zanchius, &c. 

Bp. Sanderson, Preface to his Sermons, p. xviii. " The 
great promoters of the Roman interest among us, and betrayers 
of the Protestant cause, are they w 7 ho, among other false 
principles, maintain that the Church of Rome is no true 
Church." The truth of the above assertion of Bp. Sander- 
son will appear on examination of the use which Bossuet 
makes of the allegation, that " Rome is no true Church," in 
his Variations, xv. 26, 27. See also Dr. Puller, Moderation 
of the Church of England, chap. xvii. p. 454. " Casaubon 
K 3 



198 



THE REFORMATION 



II- had good reason to say, The denying the Church of Rome 
the being of a Church, hath been a great hindrance of 
Reformation : and I verily believe the opinion most Papists 
are kept in, that the religion of Protestants is a new religion, \s 
not of little force to make them averse from it to this day." 

But can you explain further, how she could 
be a Church in Papal times ? 

Because as both the Israelites and Jews had 
the Law and the Prophets and a Priesthood in the 
worst times, and were so God's people \ as we have 
seen, and were recognized by Him and by Christ 
as such ; as the apostolical and apocalyptic 
Churches, although tainted with sundry corrup- 
tions, (see above, p. 10,) did not therefore cease to 
be Churches, and are called Churches in Holy 
Writ ; so in Popish times the Church of England 
had, by God's mercy, the essentials of a Church, 
though greatly marred and obscured. She had 
the Christian Sacraments; the Holy Scriptures; 
an Apostolic succession of Ministers ; the Lord's 
Prayer ; the three Creeds, and the Ten Command- 
ments 2 , and she was therefore a Church. 

1 Hooker, III. i. 8—10. 

2 The words of the Reformers on this important point, as 
for instance of Martin Luther, in S. Joann. c. xvi. and 
contra Anabaptistas, tern. iv. p. 409, are very observable. 
Nos fatemur sub Papatu plurimum esse boni Christiani, imo 
omne bonum Christianum, atque etiam illinc ad nos advenisse ; 
quippe fatemur in Papatu veram esse Sacram Scripturam, 
verum Sacramentum Altaris, veras claves ad remissionem 
peccatorum, verum prsedicandi officium, verum Catechismum, 
ut sunt Oratio Dominica, Decern Prsecepta, Articuli Fidei : 
dico insuper sub Papatu veram Christianitatem imo verum 
Christianitatis nucleum esse. 

See also Calvin, Instit. iv. 11, 12. Hinc patet nos minime 
negare quin sub Romani quoque Pontificis tyrannide Ecclesice 



NOT INNOVATING BUT RESTORATIVE. 199 



maneant. See also, concerning the English Reformers, Neal, Chap. 
History of the Puritans, pt. i. ch. iv. " It was admitted by v> ~ 
the Court-Reformers," (by which the writer means Abp. 
Parker, Bps. Jewell, Grindal, &c.) "that the Church 
of Rome was a true Church, though corrupt in some points of 
doctrine and government ; that all her ministrations were 
valid, and that the Pope was a true Bishop of Rome, though 
not [Supreme Head] of the Universal Church." And, finally, 
Rome is called a Church in the XXXIX Articles, Art. xix., 
on which Dr. Hey, — " The Church of Rome is here allowed 
the essence of a true Church." iv. xix. 8. torn. ii. p. 373, ed. 
1841, and in the Canons (Canon 29) it is said, "So far was 
it from the purpose of the Church of England to forsake and 
reject the Churches of Italy" &c. 

You speak of the Church of England as 
existing before Popery, and as holding the ancient 
faith ; but is she not called a Protestant Church, 
and is it then consistent to say, that she is older 
than Popery, when Protestantism is a renunciation 
of Popery ? and how then can she be united by 
doctrine with the Catholic Church? 

H. The Church of England, as a Church, is as Above, 
old as Christianity. Her Protestantism is indeed n " chav ' 
comparatively recent, and this for a good reason, 
because the Romish errors and corruptions, against 
which she protests, are recent : but the fact is, that, 
as the Universal Church, for the maintenance of 
her Catholicity, was Protesting at the first four 
General Councils ; as she protested at Nicaea 
against the heresy of Arius, and at Constantinople 
against Macedonius, as she protested at Ephesus 
against Nestorius, and at Chalcedon against 
Eutyches, so the Church of England became Pro- 
testant 1 at the Reformation, in order that she 
might be more truly and purely Catholic ; and, as 
far as Papal errors are concerned, if Rome will 
k 4 



200 



THE REFORMATION 



II. become truly Catholic, then, but not till then, the 
Church of England will cease to be Protestant. 

1 Archbp. Laud, Conference with Fisher, sect. 21. The 
Protestants did not get their name by protesting against the 
Church of Rome, but by protesting (and that when nothing 
else would serve) against her errors and superstitions. Do 
you remove them from the Church of Rome, and our Pro- 
testation is ended, and the separation too. — Thus far Abp. 
Laud ; and it may be added, that if Rome would become 
Catholic, Popery would cease too ; for, as Grotius observes, 
Epist. p. 5, Ferme verum est quod quidam magni nominis 
theologi prodiderunt, omnia quag vera sunt, et quae nos 
credimus, etiam a Papistis agnosci ; sed addi insuper falsa 
alia, quorum quaedam sunt talia ut cum primis illis additis 
veris nequeant consistere. Unde sequitur, redacta Religione 
ad ea in quse omnes Ecclesios omnium temporum consen- 
tiunt, collabi Papismum, ut qui conflatus sit ex privatis 
opinionibus. See also Bp. Andrewes, ad Card. Bellarmin. 
cap. i. p. 20. 

Burke, v. p. 180. We are Protestants, not from indiffer- 
ence, but zeal. 

<5J. But it is said, do not what are called the 
Thirty-nine Articles contain an exposition of the 
doctrines of the Church of England, and were 
they not first drawn up, as they now stand, in the 
year 1562: and if so, where was the Faith of the 
English Church before that time ? and if she had 
no Articles of Faith, how could she be a Church ? 
and how therefore be united in doctrine with the 
Catholic Church? 

%L. Where, we might ask in reply, was the 
faith of the Universal Church of Christ before the 
year 325, when the Nicene Creed was promul- 
gated? — And the answer would be — It was in the 
Holy Scriptures as interpreted by the Church 
from the beginning. So the Church of England 



NOT INNOVATING BUT RESTORATIVE, 201 



holds neither more nor less than ( the Faith once Chap. t. 
{for all, aTra?) delivered to the saints/ The j u de 3. 
Thirty-nine Articles contain no enactment of any- 
thing new in doctrine, but they are only a declara- l Tim. vi. 3 
tion of what is old. In them the Church of Eng- 
land affirms that Holy Scripture 1 "containeth Art. vi. 
all things necessary to salvation/' and that by 
Holy Scripture she means "those Canonical books 
of whose authority was never any doubt in the 
Church;" in them she asserts that the three Art. vi. 
Creeds l , which have been received by the Catho- Art. viii. 
lie Church ever since they were framed, " ought 
thoroughly to be received and believed." She 
rejects the practice of public prayer in a tongue 
not understood by the people as " plainly repug- 
nant to the Word of God, and the custom of the 
primitive Church." Similarly, she appeals to "An- Art. xxiv. 
cient Authors" "Ancient Canons" "Fathers" and 
"Decrees" of the Church in her Ordinal 2 , Homi- 
lies, and Canons. She is ready to be judged by 
the earliest and best ages of the Church 3 . Bat, 
on the contrary, the Church of Rome, on other 
occasions, and especially at the Council of Trent 
in the sixteenth century (a. d. 1545-63), in defi- 
ance of the prohibition of the Third General 
Council 4 (that of Ephesus), imposed Twelve new 
Articles of faith 3 (which she does not pretend 
to rest on Holy Scripture) to be believed, on 
pain of damnation, on the authority of this Coun- 
cil, which was uncanonical 6 in its convocation, 
illegal in its convention and uncatholic in its 
constitution; and thus she claims to herself the 
power of publishing a quintum Evangelium ; or 
rather, as may be truly said, she convicts herself 
k 5 



202 



THE REFORMATION 



Part ii. of obtruding on the world a New Religion, and of 
being, so far, a New Church. 

1 XXXIX Articles, Art. vi. Art. viii. Art. xxiv. 

2 Preface to the Ordinal, a.d. 1552. See the passage 
below cited, p. 21 1, also Office for Consecration of Bishops ; 
Brother, forasmuch as the Holy Scripture and the ancient 
Canons command, &c. 

Homilies passim. As a specimen, see the Homily against 
Peril of Idolatry, pt. ii. p. 178. " It shall be declared 
that this truth and doctrine . . . was believed and taught 
of the old holy Fathers, and most ancient learned Doctors, and 
received in the old Primitive Church, which was most uncorrwpt 
and pure ; and this declaration shall be made out of the said 
holy Doctors' own writings, and out of the ancient Histories 
Ecclesiastical to the same belonging." 

Canons of 1603 ; in the 31st Canon, Forasmuch as the 
ancient Fathers of the Church, led by the example of the 
Apostles, appointed, &c, we following their holy and reli- 
gious example, do constitute and decree, Sec — Canon 32, 
According to the judgment of the ancient Fathers, and the 
practice of the primitive Church, We do ordain, &c. — 
Canon 33, It hath been long since provided by many de- 
crees of ancient Fathers, That, &c. According to which 
example we do ordain. — Canon 60, Forasmuch as it hath 
been a solemn, ancient, and laudable custom in the Church of 
God, continued from the Apostles' time, That, &c. We will 
and appoint, &c. 

3 Of the Scriptural, Primitive, and Catholic foundation of 
the doctrine of the Church of England, a very clear and 
emphatic statement was made by King James I., aided by 
Bishop Andrewes and Isaac Casaubon, to Cardinal Perron, 
(Casauboni Epist. p. 493,) as follows (see above, p. 192. 194, 
and below, p. 221). Beatus Chrysostomus, cum alibi, turn 
ex professo in Homilia, in Acta, xxxiii. tractans illam qusestio- 
nem, Quo pacto vera Ecclesia inter plures societates, qua? hoc 
sibi nomen vindicant, possit discernif duo docet esse instru- 
menta judicandi et qusestionis hujus decidendae ; primo qui- 
dem Verbum Dei, turn autem antiquitatem doctrinal, non ab 
aliquo recentiore excogitate, sed ab ipso Ecclesiae nascentis 
principio semper cognitse. Heec duo npir-qpia Rex cum 



NOT INNOVATING BUT RESTORATIVE. 203 



Ecclesia Anglicana tota voluntate amplectens pronuntiat Chap. 
earn demura se doctrinam pro vera simul et necessaria ad ' ^~ 
salutem agnoscere, quae e fonte Script urae Sacrag manans per 
consensura Ecclesiae veteris, ceu per canalem, ad haec tem- 
pora fuerit derivata. Pag. 498. Rex igitur et Ecclesia 
Anglicana, quotum prima Concilia cecumenica quum admittant, 
eo ipso satis declarant, verae ac legitimae Ecclesiag tempus 
non includere se uno aut altero demura seculo ; verum multo 
longius producere, et Marciani Imperatoris, sub quo Chalce- 

donense concilium est celebratum, tempus complecti 

Primitives Eccle&ice testimonio et pondere sublato, controver- 
sias hodiernas finem nunquam ro /car' dvOpairovs accepturas, 
Deque ulla disputatione fore terminandas, ultro Serenissimus 
Rex agnoscit. Dogmata fidei, et quicquid ad salutem neces- 
sarium meretur credi, e sold Seripturd sacra, peti debere, 
neque a quorumvis mortalium auctoritate pendere, sed e 
Verbo Dei duntaxat, quo suam Ipse nobis voluntatem per 
Spiritum Sanctum declaravit. Patribus enim et Ecclesice 
veteri Fidei Articulos eHciendi e* Sacra Scriptura, et expli- 
candi, jus fuisse ; novos articalos comminucendi nullum jus 
fuisse. Isto posito fundamento et rg deouievo-ra) paginal sua 
majestas manebit sarta, tecta ; et piis Patribus quae debetur 
reverentia praestabitur. Hoc voluisse omnes veteris Ecclesise 
Doctores facile potest ex eorum scriptis demonstrari. 

Cui jam nota non sunt verba aurea Basilii Magni, in libello 
de Fide '? Qavepa eKTrraais rrlarecos, fj dderelv tl ra>v ye- 
ypappeveev, rj €7reicrdyeLV rcav prj yeypafifiev&v. 

4 Concil. General. Labbe, iii. p. 689, a. see below, p. 220. 
copicrev f] ayla avvodos irepav tticttiv ptjdevl i^eivaL Trpocr- 
(pepeiv rj (TVVTidevcu —apa. tt)v SpiaOelcrav rrapa tg>v ayicov 
Tvarepcov tcov iv rfj ~ScKala (jvvayQivrav avv dylco TvvevparL — 
and it anathematizes all who dare to do so. 

5 Abp. Laud, Conference, Sect. 38. The Council of Trent 
having added twelve new articles to the Creed, says thus of 
them, 1 Hcbc est vera Catholica Fides, extra quam nemo salvus 
-esse potest? (Bulla Pii IV. super Forma Juramenti Prof. 
Fid. in fine Cone. Tridentini.) 

Barrow on the Pope's Supremacy, p. 290. The New 
Creed of Pius IV. (i. e. of the Council of Trent) containeth 
these novelties and heterodoxies (which follow). 

K 6 



204 



THE REFORMATION 



Part II. 1. Seven Sacraments. 2. Trent Doctrine of Justification 
v ' and Original Sin. 3. Propitiatory Sacrifice of the Mass. 
4. Transubstantiation. 5. Communicating under one kind. 
6. Purgatory. 7. Invocation of Saints. 8. Veneration of 
Reliques. 9. Worship of Images. 10. The Roman Church 
to be the Mother and Mistress of all Churches. 11. Swear- 
ing obedience to the Pope. 12. Receiving the decrees of 
all Synods and of Trent. 

The Oath declares, Hanc veram Catholicam Fidem, extra 
quam nemo salvus esse potest — voveo spondeo et juro — a.d. 
1564. This Oath is to be taken by all Romish Priests, lay 
and secular, and by all members of monastic orders, teachers, 
and graduates. 

6 XXXIX Articles, Art. xxi. General Councils may not 
be gathered together without the commandment and will of 
princes. 

Abp. Laud, Conference, sect. 27, 28, 29. The Council of 
Trent was not legal in the necessary conditions to be observed 
in a General Council — both through defect of legal convoca- 
tion and of legal presidency, and therefore without sy nodical 
order ; for there is no such thing as a General Council 
without imperial or royal convocation and presidency. — (It was 
partial in its constitution,) there being more Italian Bishops 
than of all Christendom besides ; and in some sessions scarce 
forty or fifty Bishops present. See also Bramhall, i. 258, 
259, and note, and Casaubon, Exc. Baron, xv. p. 214. 

<0|. But may not a similar defence be made for 
these twelve articles of the Council of Trent, as 
•was just now alleged in behalf of the Thirty -nine 
Articles ? May it not be said that they also were 
only declaratory, and that, though first enounced 
at that Council, they had been believed by the 
Catholic Church from the beginning ? 

$U This has indeed been said; but it is written 
I^Tim. in. m Scripture, that ss the Holy Scriptures are able 
lPet.iv.ll. to make men wise unto salvation;" that, "if any 
man speak, let him speak as the Oracles of God," 
Rom. xii.6. an( I he that interpreteth {jpo^Ttvwv) "let him 



NOT INNOVATING BUT RESTORATIVE. 205 

interpret according to the proportion of faith ;" ^Cha- p. v. 
that " the faith was once for all [cnra^) delivered j u de 3. 
to the saints ;" that we are to hold fast the form of 
sound words, and that, " if any man, or even an 
Angel from heaven, preach any other doctrine" 
than what the Apostles have delivered, and the 
Apostolic Churches have received, "let him be Gal. i. 9. 
anathema;" and it is incredible that the Church 
should have believed from the beginning so many 
articles which it did not publicly profess till the 
Council of Trent; and no proof has ever been 
adduced of such a belief as is here affirmed. 

And further, the Thirty-nine Articles not only 
do not enforce any new doctrine, but they affirm 
(Article xx.) that none can be enforced which is 
not found in Scripture ; whereas the greater num- 
ber of these articles of the Council of Trent were 
first declared then : and they, be it observed, are 
articles of doctrine ; and are required on oath, and 
under solemn anathemas, to be believed as neces- 
sary to salvation. Now, a Communion which 
enforces articles of faith which it does not find in 
Scripture, and which it allows to have been first 
declared in the sixteenth century after Christ, and 
which it cannot show to have been held in the 
early ages of the Church, does, in that respect, 
what is very unwarrantable; and, also, it leaves 
the world in uncertainty as to what it may here- 
after declare to be necessary to salvation ; it con- 
victs itself of having been very remiss in not 
having before declared doctrines which it asserts 
to be necessary to salvation; it removes the Faith 
from the rock on which Christ has set it, and places 
it on the shifting sand ; it overthrows the authority 



206 



THE REFORMATION 



Part ii. ^ f Scripture ; it sets at defiance the Divine com- 
Deut. iv. 2. mand, e: To the Law and to the Testimony ! If 
xviii. 20. they speak not according to this Word, it is 
Prov. xxx. Decause they have no light in them : " and it sub- 
isa.^viii. 20. jects itself to the fearful anathema, "Adoro Scrip- 
Eom.'xv'. i. turae plenitudinem ; si non est scriptum, timeant 
9 " ^ M illud adjicientibus aut detrahentibus desti- 
2Tim.iii. natum 1 !" 

15. 

Rev^'xxi'i 11 ' 1 Tertullian ' c - Hermog. c. 22. de Virg. Vel. i. Regula 
18. Fidei una omnind est sola immobilis, et irreformabilis. The 

words of the ancient Scriptor Anonymus, ap. Euseb. 
H. E. v. 16. Routh, Rel. Sacrae, ii. p. 73, are very worthy of 
remark ; Se§iG>? kol etjevXafiov/JLevos, prj rrrj 86£oo ri&lv iiri- 
o~vyypd(peiv rj iir l8 iar arr ecr 6 ai r<5 rr}s rov evayyeXlov 
Kaivr/s AiaOrjKrjs X6ya>, a> pr)Te it pocrdelvai [ir\r dcpeXelv 
dvvarov r<w Kara, to JUvayyeXiov avro TrokiTeveadai 7rpo- 
rjpr)/jLev(o. S. Hieron. in Aggeum, cap. i. Quae absque auc- 
toritate et testimoniis Scriptararum quasi Traditione Apostolica 
sponte reperiunt atque confingunt percutit gladius Dei. 

S. Aug. c. liter. Petil. iii. 6. Si angelus de ccelo vobis 
annuntiaverit prseterquam quod in Scripiuris Legalibus et 
Evangelicis accepistis, Anathema sit ! 

Hooker, II. v. 4. To urge any thing upon the Church 
requiring thereunto that religious assent of Christian belief 
wherewith the words of the Holy Prophets are received, to 
urge any thing as part of that supernatural and celestially 
revealed truth, which God hath taught, and not to show it 
in Scripture, this did the Ancient Fathers evermore think 
unlawful, impious, exewable. See also Bp. Sanderson, 
Praelect. iv. 19. 

(J$. But, although the Church of England de- 
clares that the Scriptures contain all things neces- 
sary to salvation, yet she is often said to admit the 
right of private judgment also, and may not there- 
fore novel expositions of the Scriptures be publicly 
propounded with her permission by Ministers in 
her communion ? 



NOT INNOVATING BUT RESTORATIVE. 207 



The term private judgment is often used very , Chap - y - 
erroneously by those who do not understand or 
will not consider its true meaning, which is, when 
men set up their own private opinions in opposition 
to the declared public sentence of the Church 1 . 

Now we affirm that the Church of England no 
where gives an} 7 countenance or sanction to any 
such judgment, but, on the contrary, openly and 
strongly condemns it. Thus in her xxth Article, 
she asserts the power of the Church to decree rites 
and ceremonies, and that it has "authority in 
controversies of faith." And with respect to 
discipline also, she says in her xxxivth Article, 
" Whosoever through his private judgment will- 
ingly and purposely doth break the traditions of 
God's Church, which be not repugnant to God's 
Word, and be ordained and approved by common 
Authority, ought to be rebuked openly, that 
others may fear to do the like." She denies not 
indeed the liberty to any one to determine 
whether he icill engage to expound according to 
her public formularies; but she admits no right 
in any one who has made such an engagement, to 
alter, weaken, and subvert, what he is by his own 
act pledged to maintain : on the contrary, she 
censures 2 all impugners of her doctrine and disci- 
pline ; and no minister of her communion may 
expound 3 at all, unless examined, approved, and 
licensed by the Bishop ; and all preachers are 
under the jurisdiction of their Ordinary 1 . As, 
then, she professes no novelties herself, so she 
tolerates none in her Ministers ; and she has 
emphatically declared her reverence for Scripture, 
as expounded by Antiquity, in her Canon of 1571, 



208 



THE REFORMATION 



Part II. concerning Preachers ; In primis videbunt Con- 
v cionatores, nequid unquam doceant pro condone 
quod a populo religiose teneri et credi velint, nisi 
quod consentaneum sit doctrinae Veteris aut Novi 
Testamenti, quodque ex ilia ipsa doctrina Catholici 
Patres et veteres Episcopi collegerint 5 . 

1 Hooker, Pref. vi. 6. When public consent of the whole 
hath established any thing, every man's judgment, being 
compared thereunto, is private. 

2 Canons of 1603. Canons 5, 6, 7, 9, 36. 

3 Canons 48, 49. 4 Canon 53. 

5 Called by Bp. Cosin " the Golden Rule of the Church 
of England." On the Canon of Scripture, Table, ad finem. 
See also Bp. Beveridge, vol. i. Serm. vi. p. 126, on this 
Canon. " So wisely hath our Church provided against 
novelties ; insomuch that had this one rule been duly ob- 
served as it ought, there would have been no such thing as 
heresy or schism amongst us ; but we should all have con- 
tinued firm both to the doctrine and discipline of the Uni- 
versal Church, and so should have 'held fast the form of 
sound words' according to the Apostle's counsel." And 
Hugo Grotius, de Imperio Sum. Pot. circa Sacra, vi. 8. 
Non possum non laudare prceclarum Anglise Canonem, ' Im- 
primis? &c. See also Bp. Pearson, Posthumous Works, 
i. 436. 

<©. But if the Church of Rome be chargeable 
with error and corruption in doctrine and dis- 
cipline, is not the Church of England tainted with 
error and corruption, since she has derived so 
much from that of Rome ? and if she wishes to 
be a pure Church, ought she not to renounce and 
utterly destroy what she has so received ? 

Let it be allowed for argument's sake, that 
the Church of England has received from the 
Primitive Church many things through that of 
Rome, and not rather through the medium of the 



NOT INNOVATING BUT RESTORATIVE. 209 



ancient British. Irish, and Scotch Churches, and 
some things from that of Rome herself. But 
the nature of the former, as. for example, the 
Sacraments, the Word of God. Holy Orders 
Episcopal Government. Prayers. Creeds, Places 
for Divine Worship, the observance of the Lord's 
Day and of Fasts and Festivals, has not been 
impaired by transmission; and if, because they 
had been abused *, she had lost these, she would 
have lost herself ; for the abuse of a thing does 
not take away its lawful use, but, on the contrary, 
Is confirmed usum. qui tollit abusum. The latter, 
such as certain Prayers and Ceremonies, were not 
derived from Romanists, as such, but from them 
as being therein Reasonable and Christian men ; 
and the Church of England, by retaining both, 
has prudently, charitably, and piously vindicated 
and restored God's things to God's service 2 : 
whereas, if she had permitted the accidental asso- 
ciation of bad with good to deprive her of the 
good, and had chosen to destroy, instead of to 
restore, she would have been guilty of the folly 
and of the sin of promoting the cause of evil 
against Almighty God and against herself 3 . 

1 Canons of 1603. Canon xxx. See further below. Pt. iii. 
ch. ii. last question but one. 

2 Hooker. IV. m. 

3 IV. vn. 6. When God did by his good Spirit put it 
into our hearts first to reform ourselves, (whence grew our 
separation,) and then by all good means to seek also their 
reformation, had we not only cut off their corruptions, but 
also estranged ourselves from them in things indifferent, who 
seeth not how prejudicial this might have been to so good a 
cause ? See Bp. Sanderson's Preface to his Sermons, § xv., 
and Hooker, IV. vm. ix. 2. IV. x. V. xn. 6. V. xvn, 

V. XXVIII. 



210 



SUCCESSION OF HOLY ORDERS 



CHAPTER VI. 

UNINTERRUPTED SUCCESSION OF HOLY ORDERS 
IN THE CHURCH OF ENGLAND. 

<©. I would next inquire, if the Church of 
England can stand the test applied by the ancient 
Fathers to try Christian communities, whether they 
were sound branches of the Catholic Church ? 

1H. Of what test do you speak ? 

4£. That before mentioned (p. 8. 62-5. 80— 
107) ; viz. whether her Ministers derive their 
commission by succession from the Apostles \ 

Yes ; the Church of England traces the 
Holy Orders of her Bishops and Presbyters in an 
unbroken line from the Apostles of Christ 2 ; and 
she declares in her Ordinal, (approved in her 
Articles [Art xxxvi.] and Canons. [Canon 
xxxvi.] and subscribed by all her Ministers and 
by all who have taken Academic Degrees in her 
Universities of Oxford and Cambridge,) that 
" there have ever been Three Orders in Christ's 
Church, those of Bishops, Priests, and Deacons, 
from the Apostles' times;" and she recognizes 
none as having these orders, who have not re- 
ceived Episcopal Ordination 3 . (See above, Pt. i. 
ch. xi. Pt. ii. ch. i.) 

1 S. Iren. iv. 43. p. 343. Grabe. Oportet obedire his, qui, 
cum successionem habent ab Apostolis, cum Episcopates 
successione charisma veritatis certum, secundum placitum 
Patris, acceperunt. 

Tertullian, Prescript. Hseret. c. 31. Edant (Hcsretici) 
origines Ecclesiarum suarum ; evolvant ordinem Episcoporum 
suorum ita per successiones ab initio decurrentem ut primus 



IN THE CHURCH OF ENGLAND. 211 



ille Episcopus aliquem ex Apostolis vel Apostolicis viris Chap. VI. 
habuerit auctorem et antecessorem. 1 v ' 

S. Cyprian, Ep. 69. Non Episcopus computari potest 
qui nemini succedens a se ipso ortus est ; such an one S. 
Cornelius, Routh, Rel. Sacr. ii. p. 10, calls ztt'io-kottov coairep 
€K fjiayydvov rivbs els fieaov picpdivra. 

S. August, in Joannis Evang. Tract, xxxvii. 6. Catholica 
fides veniens de doctrina Apostolorum, plantata in nobis, per 
seriem successions accepta, sana ad posteros transmittenda, 
inter utrosque, id est, inter utrumque errorem, tenuit veri- 
tatem. 

Abp. Bramhall, i. p. 112. Apostolical succession is the 
nerve and sinew of Apostolic Unity. See above, p. 44. 
Bp. Pearson, Minor Works, ii. 232. 

2 Bp. Beveridge, Serm. i. vol. i. p. 23, on Matt, xxviii. 20. 
They certainly hazard their salvation at a strange rate, who 
separate themselves from such a Church as ours, wherein the 
Apostolical succession, the root of all Christian communion, hath 
been so entirely preserved, and the Word and Sacraments 
are so effectually administered ; and all to go into such 
assemblies and meetings as can have no pretence to the 
great promise in my text. For it is manifest that this pro- 
mise was made only to the Apostles, and their successors, to 
the end of the world. Whereas in the private meetings, 
where their teachers have no Apostolical or Episcopal im- 
position of hands, they have no ground to pretend to suc- 
ceed the Apostles, nor, by consequence, any right to the 
Spirit which her Lord here promiseth. 

3 Book or Common Prayer of the United Church of 
England and Ireland ; Preface to Ordination Service. It is 
evident unto all men diligently reading the Holy Scripture 
and ancient authors, that from the Apostles' time there have 
been these orders of Ministers in Christ's Church, Bishops, 
Priests, and Deacons. Which offices were evermore had in 
such reverent estimation, that no man might presume to 
execute any of them, except he were first called, tried, 
examined, and known to have such qualities as are requisite 
for the same ; and also by publick Prayer, with Imposition 
of Hands, were approved and admitted thereunto by lawful 
authority. And therefore, to the intent that these Orders 



212 SUCCESSION OF HOLY ORDERS 



Part II. might be continued and reverently used and esteemed in 
v ~ the United Church of England and Ireland, no man shall be 
accounted or taken to be a lawful Bishop, Priest, or Deacon 
in the United Church of England and Ireland, or suffered to 
execute any of the said functions, except he be called, tried, 
examined, and admitted thereunto, according to the Form 
hereafter following, or hath had formerly Episcopal Consecration 
or Ordination. — See also Act of Uniformity, xiii. xiv. 

<[§. And this series was never interrupted ? 
fl. No; never 1 . 

1 Abp. Bramhall, ii. 203. We have set up no new 
Chairs, nor new Altars, nor new successions, but have con- 
tinued those which were from the beginning. Mason, F. 
Vindiciae Eccles. ch. viii. — xvii. See Casaubon, below, 
Pt. ii. ch. vii. p. 221. 

The story of the Ordination of our first Bishop in Queen 
Elizabeth's reign at the Nag's Head Tavern in Cheapside 
thoroughly examined, and proved to be a late invented, in- 
consistent, self-contradictory, and absurd fable, &c. By 
Thomas Browne, B.D., formerly Fellow of St. John's 
College, Cambridge, 1731, 8vo. Courayer's (P. F. Le) 
Dissertation sur la Validite des Ordinations des Anglois, 
1733. Bp. Bull, ii. 204. " The story of the Nag's Head 
Ordination is so putid a fable, that the more learned and 
ingenuous Papists" (and Puritans, see Neal, i. iv. p. 99) 
" are now ashamed to make use of it." Perceval on Apo- 
stolical Succession, with an Appendix on the English Orders, 
1841. See also the recent very able Preface to Abp. Bram- 
hall's Works, vol. iii. Oxford, 1844, p. 4, and Of the Validity 
of the Matter and Form of English Orders, see Bp. Pear- 
son's Minor Works, i. 296. Prideaux's Tracts, 1716, p. 72 
— 144. Bramhall, i. 271 ; and on the novelty in the form 
of the Romish Orders, see Bramhall, ii. 36. 40. 

The following are testimonies of Romanists to the validity 
of English Orders : — Colbert, Bishop of Montpellier, in the 
Catechism published by his Authority for the use of the Clergy 
of his Diocese, 1 701, pt. i. sect. ii. ch. iii. § 7, p. 297, ed. 1795. 
Demande. Vous ne pouvez pas nier au moins que la suc- 
cession Apostolique ne convienne a plusieurs Eveques de 



IN THE CHURCH OF ENGLAND. 213 



YEglise qu'on nomine Anglicane, meme depuis qu'ils se sont Chap. VI. 
separes de la communion de l'Eglise Romaine ? Reponse. v 
Je conviens qu'il peut y avoir quelques-uns de ces Eveques 
qui aient cette succession. For the testimony of Bossuet 
on this subject, see Courayer, Preuves Justif. § 1 ; and 
Palmer on the Church, ii. 453 ; and the Preface by the 
present Archbishop of Paris to the work of Cardinal de 
Luzerne sur les Droits des Eveques : — L'Eglise Anglicane 
fut la seule des sectes Protestantes qui conserva son Episcopat. 
Paris, 1845 ; and Dr. Lingard, Hist, of England, vol. vii. 
note i. says, " The Ceremony (of Archbishop Parker's Con- 
secration) was performed, though with a little variation, 
according to the Ordinal of Edward VI. Two of the conse- 
crators, Barlow and Hodgskins, had been ordained Bishops, 
according to the Roman Pontifical ; the other two according 
to the Reformed Ordinal. (Wilk. Cone. iv. 198.) Of this 
consecration, on the \lth of December (1559), there can be no 
doubt." 

<Q. Did, then, the Romish Church give an Apos- 
tolic commission to those teachers who preached 
against herself? 

No. It was not Rome, but it is Christ, and 
Christ alone. Who gives the commission to preach 
and to send preachers, and Who prescribes what is 
to be preached, viz. His own Gospel. The Church of 
Rome was only one 1 of the Channels through ivhich 
that commission flowed, and not the Source from 
which it rose. 

1 Archbp. Bramhall, ii. 94. Before Austin, there were 
in Britain, British Bishops and Scottish Bishops, to which 
he added English Bishops. These three successions, in tract 
of time, came to be united into one ; so as every English 
Bishop now derives his succession from British, Scottish, and 
English Bishops. 

(f$. And this commission was not invalidated 
by the errors of those through whose hands it 
passed, so that the continuity of the Apostolic 



214 SUCCESSION OF HOLY ORDERS 



Part II. succession could thus have received any inter- 

^ v ' ruption ? 

No. The divine office must be distinguished 
from the human officers. The Grace of Holy 
Orders which was transmitted by them was the 
Grace, not of men, but of Christ and of the Holy 
Spirit, and could not be impaired by any personal 
defects or demerits of the Ministers who trans- 

Num. xxiv. mitted it. In the communication of God's or- 

2 

] Sam. x. 11. dinances non merit a personarum consider anda sunt, 
Matt. nm. se ^ j^ c i a sacerdotum \ 

John xi. 49. 

l^Cor. iii. 7. 1 See Ambrose, Epist. i. ad Chromatium. 

S. Optatus, v. 4. Sacramenta per se sancta sunt, non per 

homines. 

Hooker, V. lxxvii. 3. Much less is it necessary which 
some have urged concerning the re- ordination of such as 
others in times more corrupt did consecrate before. Which 
error, already quelled by St. Jerome, doth not now require 
any further refutation. (In Dialog, c. Luciferianos.) 

Gerhard, de Sacramentis, torn. iv. p. 233, and vi. 148, 
149, where he cites passages from Martin Luther, resting his 
claim to the ministerial office on his Episcopal Ordination under 
the Papacy in 1507. 

Bp. Andrewes, vol. iii. p. 278, Sermon on the Sending of 
the Holy Ghost. Hath not the Church long since defined 
it positively, that the Baptism Peter gave was no better 
than that which Judas, and exemplified it that a seal of iron 
will give as perfect a stamp as one of gold ? (Greg. Naz. 
Orat. de Baptism.) Semblably is it with these ; they that by 
the word, the sacraments, the keys, are unto other the Con- 
duits of Grace, to make them fructify in all good works, may 
well so be, though themselves remain unfruitful, as do the 
pipes of wood or lead, that by transmitting the water make 
the garden bear both herbs and flowers, though themselves 
never bear any. (S. Aug. Tract, v. in S. Joann.) Sever 
the office from the men; leave the men to God, to whom 
they stand or fall ; let the ordinance of God standfast. 



IN THE CHURCH OF ENGLAND. 



215 



XXXIX Articles, Art. xxvi., and Bp. Beveridge on it : Chap. VI. 

and see above, Pt. ii. ch. v. p. 194 — 196 ; and below, Pt.iii. ' v— — ' 

ch. iii. 

<©. But were not the Churches, in which those 
teachers preached, built and endowed by Roman 
Catholics, many of whose religious opinions the 
Church of England has declared to be erroneous, and 
ought those Churches therefore to belong to her? 

%H. These Churches, by whomsoever they were 
founded, were dedicated u Deo et Ecclesi^e;" 
and by consecration they became the property 
and the dwelling-places of the Most High and 
ceased to be the possessions of man. Since then 
they belong not to man, but to God, and since 
God is Truth, therefore whatever doctrine and John xiv. 6 
whatever worship is true, may, nay, must be taught l^im^ii. 5 
and offered therein. Moreover, to speak of the 1 Jahn v - 
intention with which they were founded, they were 
built for Christian preaching and worship, and 
not for the promotion of Popery, as such, much 
less of Popery such as it became in the middle of 
the sixteenth century at the Council of Trent, and 
such as it now is ; their founders built and en- 
dowed them for the maintenance of truth ; but their 
endowments, though given, indeed, in some cases, 
to an erring Church, were not given to its errors. 
And further (as the Churches of the Donatists in 
Africa and their endowments were transferred to 
the Catholic Church by Christian Emperors in 
the fifth century, and this was done legibus reli- 
giosis 2 , as St. Augustine calls them ; so) when 
the whole body of the Church and State of 
England, Sovereign and People, Clergy and Laity, 
(doubts and questions having arisen concerning 



216 SUCCESSION OF HOLY ORDERS 



Part II. divers points of doctrine and discipline,) did, after 
v consulting Reason, Scripture, and Antiquity, in 
a lawful and deliberate manner 3 consider and 
decide the question, what is truth and what is 
error, and so the plea of ignorance on these 
matters was taken away, it would have been 
inconsistent with the duty of Rulers and People 
to Almighty God, and injurious to the Founders 
of those Churches, and to the Nation at large, to 
have suffered error mixed with truth, and corrupt- 
ing it both in teaching and worship, to be per- 
petuated in them, instead of Truth alone. The 
Pantheon in the city of Rome, was once a heathen 
temple, dedicated to all the gods, and it is now 
a Christian Church ; and the members of the 
Church of England might ask the Romanist, why 
sacrifices are not there offered to Jupiter, if he 
should inquire of them why saints are not invoked 
and images worshipped in our Churches. 

1 Ecclesia (says the English Law, 2 Inst. 64) est domus 
mansionalis Omnipotentis Dei. Cp. Hooker, V. xn. 3. 
The Dedication of Churches serveth to surrender up that 
right which otherwise their founders might have in them, and 
to make God Himself their Owner. See also South, in 
Christian Institutes, iii. p. 429. 

2 S. Augustjn, Epist. 50, ad Bonifac. Quicquid nomine 
Ecclesiarum partis Donati possidebatur, Christiani Impera- 
tores legibus religiosis cum ipsis Ecclesiis ad Catholicam trans- 
ire jusserunt. 

Saravia, de Sacrilegio, p. 88. In Reformatione Ecclesia 
fit casta conjuxi et vero suo Christo reconciliatur : quare 
bona mariti tanquam uxor sibi vendicat legitima Ecclesia. 

3 See above, ch. v. p. 192-6. Of 9400 beneficed Clergy, 
only 243 (according to Neal, i. ch. iv.) or 199 (according to 
Bp. Burnet) did not conform to the Doctrine and Discipline 
of the Church of England as reformed in 1559. 



IN THE CHURCH OF ENGLAND. 217 



<Q. You have before spoken of the Church of Cha p. VI 
England as Protestant (p. 199) ; is she not then 
liable to a charge of inconsistency and partiality 
in recognizing the Holy Orders of the Church of 
Rome, while she does not acknowledge those of Preface to 

9 _ . . , ° the Ordinal. 

such Protestant Communities as do not possess 
Episcopal Government ; and does she not, it may 
be enquired, in so doing, prefer Romanists to 
Protestants ? 

No. The Church of England does in no Ecclus. xlii. 
respect prefer persons, as such, to any other per- James ii. 1. 
sons. But, as the baptism given by Judas was Jude 16 ' 
the baptism of Christ not less than that given by 
Peter or by John, and therefore the primitive 
Church 1 did not re-baptize those who had been 
baptized by Judas, but it did baptize those who Acts xix - s - 
had been baptized by John the Baptist ; and in 
so doing, it did not prefer Judas to John, but it 
preferred the baptism of Christ, though given by 
Judas, to the baptism of John the Baptist, though 
given by John himself; so the Church of England 
prefers the Holy Orders of Christ' 2 , by whom- 
soever they may be given, to a commission from 
man, whoever he may be. In this matter, there- 
fore, she is resolved to (e follow the perfection of 
them that like not her, rather than the defect of 
them whom she loves 399 

1 S. August, in Joannis Evang. Tract, v. 18. Baptis- 
mum Christi das, ideo non post te baptizatur ; post Joannem 
(Baptistam) ideo baptizatum est, quia non Christi baptismum 
dabat, sed saum. Non ergo tu melior quam Joannes : sed 
baptismus, qui per te datur, melior quam Joannis. Ipse 
enim Christi est, iste autem Joannis. Et quod dabatur a 
Paulo, et quod dabatur a Petro, Christi erat : et si datum 
est a Judd, Christi erat. Dedit Judas, et non baptizatum 

L 



218 SUCCESSION OF HOLY ORDERS 



Part II. Gs t post Judam ; dedit Joannes, et baptizatum est post Joan- 
nem : quia si datus est a Juda baptismus, Christi erat : qui 
autem a Joanne datus est, Joannis erat. Non Judam Joanni, 
sed baptismum Christi, etiam per Judce manus datum, baptismo 
Joannis etiam per manus Joannis dato recte prseponimus. 

2 See above, p. 210. 

3 Hooker, V. xxviii. 1. 

Qfy. But it is asked, since a Church cannot 
exist without & priesthood 1 , nor a priesthood with- 
out a sacrifice, can it be said that there is any 
sacrifice in the Church of England : and if not, 
has she a true priesthood, and is she a true 
Church? 

Heb. x. 26. The Church of England has all the sacrifice 

which the Catholic Church has, and she dares not 
have more. In her Office for the Holy Communion 
she has a sacrificium primitivum, i. e. a sacrifice in 
jjgjJ'^J: }g which she offers "alms and oblation s," primitice, 
or first-fruits, of His own gifts 2 , to God, as the 
Creator and Giver of all ; she has a sacrificium 
eucharisticum, i.e. a (i sacrifice of praise and thanks- 
Ps. cxvi. 12. giving;" she has a sacrificium votivum, in which 
xi C 23— 26° the communicant presents himself, his " soul and 
Heb. xiii j. body, to be a reasonable sacrifice to God/' and in 

Rom. xn. J. s ... 

1 Pet. ii. 5. which the Church offers herself, which is ec Christ's 
mystical body," to God 3 ; a sacrificium commemo- 
rativum, commemorative of the death and sacrifice 
of Christ; a sacrificium reprcesentativum, which 
represents and pleads His meritorious sufferings to 
God; a sacrificium impetrativum, which implores 
the benefits of Christ's death from Him ; and she 

John vi. 51 has a sacrificium applicativum, which applies them 
to the worthy receiver. But she has no sacrificium 
defectivum, in which the cup is denied to the lay 
communicant; nor, on the other hand, has she a 



IN THE CHURCH OF ENGLAND. 219 



sacrificium suppletivum, to make up any supposed Chap, vl 
defects in the One great sacrifice offered once for Heb. vii. 27. 
all for the sins of the world, upon the cross^ by 
Him Who "remaineth a Priest for ever after the Heb. vii. 15 
order of Melchizedek 4 ." 

1 S. Hieron. adv. Lucif. c. 8. Ecclesia non est quee non 
habet Sacerdotes. 

2 Grabe, ad S. Iren. iii. xxxii. Ante consecrationem, 
veluti primitias creaturarum, in recognitionem supremi Ejus 
super universa dominii. p. 323 — 328, and p. 396. " Hoc 
est," (says Grotius, Annot. in Cassand. Art. x. p. 620,) 
" quod dicitur in Liturgiis, ret 2a Ik t&v 2<Si>." 

3 Grotius, iv. p. 620. Tertium sacrificium est quod facit 
Ecclesia offerens corpus Christi, quod est Ipsa, ut loquitur 
Augustinus. Offerunt enim fideles suum corpus et sanguinem 
Deo, parati, si res ita tulerit, pro Ejus gloria vitam pro- 
fundere. Sic Abraham dicitur filium obtulisse defunctione 
cordis, ut explicat Salvianus. 

4 Archbp. Laud against Fisher, 35. In the Eucharist we 
offer up to God three sacrifices ; one by the priest only, that 
is the commemorative sacrifice of Christ's death, represented 
in bread broken and wine poured out ; another by the priest 
and people jointly, and that is the sacrifice of praise and 
thanksgiving for all the benefits and graces we receive by 
the precious death of Christ ; the third by every particular 
man for himself, and that is the sacrifice of every man's body 
and soul to serve Him in both all the rest of his life. 

With respect to the true nature of " the Eucharistic 
Sacrifice," see also Bp. Andrewes, v. 67, on Worshipping of 
Imaginations, p. 35, fol. 1641. Archbp. Bramhall, ii. 276. 
Bp. Van Mildert's Preface to Waterland's Works, i. 
267—276, and Waterland, Works, vii. p. 349. viii. p. 161. 
Grotius in Cassand. Art. x. p. 620, and Bp. Bull's Answer 
to Bp. of Meaux, Queries, Sect. iii. vol. ii. p. 251, 252, and 
Nelson's Life of Bp. Bull, p. 414. 416. 



Li 2 



220 THE CHURCH OF ENGLAND DID NOT 



CHAPTER VII. 

THE CHURCH OF ENGLAND DID NOT SEPARATE 
HERSELF FROM THE CHURCH OF ROME. 

PartIL <J£. I t i s one of the marks of the true Church 
Matt. v. 14. to be always visible : was then, it is asked, the 
Protestant Church of England visible before the 
Reformation ? and if not, can it be a true Church ? 

Yes, (as has been before stated, chap, 
i. — vi.) the Church of England has been always 
visible since the time of the Apostles, not indeed 
as Protestant, but as a branch of the Catholic 
Church. A man is a man, and a visible man, 
even when he is labouring under a sore disease. 
Job was visibly Job when he was covered with 
sores. So was the Church of England visible in 
the worst times. She was visible in her Churches, 
in her ordained Ministry, and in her religious 
assemblies ; she was visible in the Holy Sacra- 
ments, in the Holy Scriptures, in the Decalogue, 
in the Lord's Prayer, and in the Creeds, which 
she retained 1 even in the worst times; she was 
visible in the flames of her martyrs, who suffered 
for the Truth. 

1 Hooker, III. i. 8—10. See above, chap. v. p. 193—213. 

<S|. But if the Church of England was still a 
Church in Papal times, was she not guilty of the 
sin of schism in separating herself from the Church 
of Rome? 

Schism is a voluntary separation (Part i. 
Below, p. 43). The Church of England did never sepa- 
p * ' rate ^erse//Voluntarily from any Christian Church *, 



SEPARATE FROM THAT OF ROME. 221 



or make a division in the universal Church ; she Chap . VII. 
purified herself indeed from Romish errors, usur- 
pations, and corruptions; but she did not sever 
herself from the Catholic Churchy nor even from 
the Church of Rome 2 . 

1 The following is the language of the Church herself on 
this subject. Canons, 1603. Canon xxx. So far was it 
from the purpose of the Church of England to forsake and 
reject the Churches of Italy, France, Spain, Germany, or any- 
such like Churches, that it doth with reverence retain those 
ceremonies which do neither endamage the Church of God, 
nor offend the minds of sober men ; and only departed from 
them in those particular points, wherein they were fallen 
from themselves in their ancient integrity, and from the 
Apostolical Churches which were their first founders. 

Hooker, III. r. 10. We hope that to reform ourselves, if at 
any time we have done amiss, is not to sever ourselves from 
the Church we were of before. 

Archbp. Bramhall, ii. p. 39. We have not left the 
Roman Church in essentials. — We retain the same Creed to 
a word, and in the same sense, by which all the Primitive 
Fathers were saved, which they held to be so sufficient, that 
in a General Council (Council of Ephesus, a.d. 431, pt. ii. See above, 
act. vi. cap. 7. Labbe, Concil. iii. p. 689, a.) they did forbid P- ^Ol- 
all persons, under pain of deposition to Bishops and Clerks, 
and anathematization to laymen, to compose or obtrude any 
other upon any persons converted from Paganism or Judaism. 
We retain the same Sacraments and Discipline which they 
retained ; we derive our Holy Orders by lineal succession 
from them. It is not we who have forsaken the essence 
of the modern Roman Church by subtraction, but they who 
have forsaken the ancient Roman Church by addition. Can 
we not forsake their New Creed, unless we forsake their 
Old Faith? See also Bramhall, ii. 200. 

2 Casauboni Epistolae, Roterodami, 1709, p. 483. Eccle- 
siam enim Anglicanam adeo non descivisse a fide veteris 
Ecclesiae Catholicae, quam veneratur et suspicit, ut ne a, 
fide quidem Romance Ecclesiae desciverit, quatenus ilia cum 
vetere Catholica consentit. Si quseritur successio perso- 

L 3 



222 THE CHURCH OF ENGLAND DID NOT 



Part II. narura, in promptu sunt nomina Episcoporum et series a 
' primo nusquam interrupta. Si successio doctrina?, agite, 
periculum facite. See above, chaps, iv. and vi., and below, 
chap, viii., and Bp. Bilson, Perpet. Gov. c. 15. 

(f^. How can you further show this ? 

$L Even by the confession and practice of 
Popes and Romanists themselves. The doctrine 
and discipline of the Church of England is to be 
found in her Book of Common Prayer. Now 
the Popes of Rome, Paul the Fourth and Pius 
the Fourth, offered to confirm this 1 Book, if 
Queen Elizabeth would acknowledge the Pope's 
supremacy ; and Roman Catholics in these realms 
habitually conformed to the worship of the Church 
of England for the first twelve years of Queen 
Elizabeth's reign 2 , after which time they were 
prevented from doing so by the bull of Pius V. 
(dated Feb. 23, 1569) which excommunicated that 
sovereign 3 . 

1 Twisden, p. 175. Bramhall, ii. 85. Ld. Clarendon, 
Religion and Policy, p. 381. 

2 Camden, Annal. 1570. Sanders, de Schism. Angl. p. 292, 
ed. 1588. Bp. Andrewes, Tortura Torti, p. 130—132. 

Archbp. Bramhall, i. 248. For divers years in Queen 
Elizabeth's reign there was no recusant known in England ; 
but even they who were most addicted to Roman opinions 
yet frequented our Churches and public assemblies, and did 
join with us in the use of the same prayers and divine offices, 
without any scruple, till they were prohibited by a papal bull 
for the interest of the Roman court. Bp. Taylor, vii. 
289, 290. Bp. Bull, ii. 207. See authorities quoted in 
Christian Institutes, iv. 251, and Palmer on the Church, 
i. 457. 

3 BULLARIUM ROMANUM, viii. p. 98. 

<!g. How was this separation from Romish errors 
occasioned? 



SEPARATE FROM THAT OF ROME. 223 



$L First, through the unjust claims usurpa- Chap. VII. 
tions, encroachments, and exactions of the Bishop ' v 
of Rome with respect to Investiture, Annates, 
Peter-pence, Papal Bulls, Appeals, fyc.; which 
claims rested on forged Papal Decretals 2 published 
by Dionysius Exiguus in the sixth century, and 
by Pseudo-Isidorus in the ninth century, and the 
Deere turn of Gratian in the twelfth ; and which 
were enforced with great rigour and rapacity, in 
defiance of reason, law, custom, and long and oft- 
repeated remonstrance 3 ; and, secondly, through 
the principles of state policy propounded by the 
see of Rome, which rendered resistance to its domi- 
nation on the part of Princes and Governments 
necessary for their own preservation ; thirdly, 
and mainly, through the imposition of new and 
corrupt doctrines on the part of the Church of 
Rome 4 as necessary to salvation and as terms of 
Communion with her. 

1 Sir R. Twisden, p. 117. 134. 176. 179. Archbp. Bram- 
hall, i. 149 — 151. Bp. Bull, ii. 207. Bp. Stillingfleet 
on Eccles. Jurisdict. p. 52. (in Eccl. Cases, vol. ii.) Palmer 
on the Church, i. 434—439. 

2 Buddei Isagoge, i. p. 757. 759. 763. Labbe, Concil. i. 
p. 78. Abbe Fleury, Discours IV. de l'Histoire Ecclesi- 
astique, p. 159. 290. Puetter, Historical Development of 
the Constitution of the German Empire — Dornford's Trans- 
lation, i. p. 79. It had been customary for the learned to 
employ themselves in collecting the decrees of the ancient 
synods of the Church, and sometimes the letters of the 
Bishops of Rome. A certain Dionysius Exiguus had published 
such a collection at Rome about a.d. 526, from Pope Siricius, 
a.d. 385, to Pope Anastasius, a.d. 498. Isidorus, Bp. of 
Seville in Spain, who died a.d. 636, made a similar collection. 
An impostor about the middle of the ninth century made use 
of the name of Isidorus to promote the circulation of a col- 

L 4 



224 THE CHURCH OF ENGLAND DID NOT 



II. lection he had fabricated, which he pretended contained the 
letters of Bishops of Rome from as far back as- a. d. 93. The 
subjects of them tended chiefly to prove that the Bishop of 
Rome was the successor of the Apostle Peter, that the keys 
of Heaven were in his hands, and that the foundation of the 
Church rested on him ; that all Archbishops and Bishops 
were subject to the Pope, from whom they derived all the 
power they enjoyed ; that it was his prerogative to excom- 
municate both kings and princes, and to declare them in- 
capable of reigning. The decrees of councils were falsified ; 
no less than fifty forged decrees were added to the Council 
of Nice, and the sense of other passages, in which the patri- 
archs of Alexandria and Constantinople were placed on an 
equality with the Bishop of Rome, was reversed by the in- 
sertion of a negative. The authors of this scheme contrived 
to disperse the collection, which was at last so universally 
received as genuine, that the greatest part of it was received 
into the Papal Code, which is still the source of Roman 
Catholic Ecclesiastical law; and whole nations and general 
Councils of the Church were unable to resist the conse- 
quences of the Collection of Isidorus, the spurious character 
of which was first exposed to the world by the divines who 
compiled a laborious work on Ecclesiastical History, called 
the Centuries of Magdeburgh, about the middle of the 16th 
century. The establishment of the Isidorian principles was 
reserved for a man who carried them even far beyond their 
original design. This was the object of Hildebrand, as 
counsellor of the Popes, till he ascended the pontine throne 
as Gregory VII. Concerning the formation of the Canon 
Law, see note Eccl. Biog. i. 129. 

3 Bp. Bilson, Christian Subjection, pt. i. p. 105. 

4 See above, p. 198—201 ; below, p. 225—228. 
Abp. Bramhall, ii. 56. 199, 200. 

©. Mention some of these main principles of 
Romish State Policy. 

The Bishop of Rome, in his public enact- 
ments x 3 never yet revoked, claimed power to de- 
throne Kings, to dispose of their Kingdoms, to 
prohibit Ecclesiastics from taking Oaths of Alle- 



SEPARATE FROM THAT OF ROME. 225 



giance, and to release all subjects from the obli- Chap. vii. 
gation of such oaths to their lawful Sovereigns 2 . 

1 The following are the statements of the Papal See con- 
cerning^ own powers ; they are all derived from the Canon 
Law approved and published by its authority (jussu). See 
the Bull of Pope Gregory XIII. prefixed to the Canon Law. 

The Bishop of Rome has power to absolve subjects from their 
Oath of Allegiance to Kings. 

Decreti ii. Pars. Causa xv. Qu. vi. Gratian. A fide- 
litatis juramento Romanus Pontifex nonnullos absolvit cum 
aliquos a sua dignitate deponit. 

Oaths of Allegiance, if against the interest of the Church of Rome, 
are to be regarded as Perjuries. 

Pope Greg. IX. Decret. lib. ii. Tit. xxiv. de jurejurando. 

Innocent III. ibid. Tit. xxvii. Circa a.d. 1204. Non 
juramenta sed perjuria potius sunt dicenda quae contra utili- 
tatem Ecclesiasticam attentantur. 

Oaths of Allegiance cannot be imposed on Roman Ecclesiastics. 

Pope Innocent III. ibid. Tit. xxiv. Circa a.d. 1216. 
Nimis de jure divino quidam laici usurpare nituntur cum 
viros Ecclesiasticos ad prsestandum sibi fidelitatis juramenta 
compellunt. Sacri concilii (Lateranensis) auctoritate prohi- 
bemus ne tales Clerici personis secularibus prsestare cogantur 
hujusmodi juramenta. 

Oaths of Allegiance against the See of Rome, or the private 
interests of Roman Ecclesiastics, are not binding. 

Pope Honorius III. ibid. Tit. xxiv. Princeps Antiochenus 
timens conspirationes aliquas fieri contra eum, a vobis jura- 
mentum extorsit, quod contra ipsum non essetis. Interpre- 
tatione congrua, declaramus vos juramento hujusmodi non 
teneri quin pro juribus et honoribus ipsius Ecclesise ac etiam 
specialibus vestris legitime defendendis contra ipsum principem 
stare libere valeatis. 

The Bishop of Rome has power to depose Kings even for private 
reasons, and to absolve soldiers from their oaths. 
Pope Greg. III. a.d. 1080. ibid. Alius Romanus Ponti- 
le 5 



226 THE CHURCH OF ENGLAND DID NOT 



Part II. fex, Zacharias scilicet, Regem Francorum non tarn pro suis 
v iniquitatibus quam pro eo quod tantce potestati erat inntilis, 
regno deposuit, omnesque Francigenas a juramento fidelitatis 
quod illi fecerant absolvit. Quod etiam ex auctoritate fre- 
quenti agit sancta Ecclesia, cum milites absolvit a vinculo 
juramenti. See also Pope Greg. VII. apud Thom. Aquin. 
Secunda Secundae, Qu. xii. Art. 2. 

The Papal power is universally paramount to the Royal. 

Pope Greg. IX. Decret. lib. i. Tit. xxxiii. Pope Innocent 
III. a.d. 1198. Nosse debueras quod fecit Deus duo magna 
lumiuaria in firmamento cceli. Ad firmamentum igitur cceli, 
hoc est universalis Ecclesiae, fecit Deus duo magna lumi- 
naria, id est duas instituit dignitates, quae sunt Pontificialis 
autoritas et Regalis potestas. Sed ilia quae praeest diebus, id 
est spiritualibus, major est, quae vero carnalibus, minor ; ut 
quanta inter solem et lunam, tanta inter Pontifices et Reges 
differentia cognoscatur. 

Subjection to the Roman Pontiff is necessary to salvation . 

Pope Boniface VIII. Extrav. Com. lib. i. Tit. viii. Circa 
an. 1302. (Bull Unam Sanctam.) Uterque gladius est in po- 
testate Ecclesiae, spiritalis scilicet gladius et materialis. De 
Ecclesia et Ecclesiastical potestate verificatur vaticinium 
Hieremiae, (Hier. i.) Ecce constilui Te hodie super gentes 
et regna. Et autem haec autoritas non humana sed potius 
divina, ore divino Petro data, sibique suisque successoribus, 
in ipso quern confessus fuit, Petra firmata. Porro subesse 
Romano Pontifici, omni humance creatures declaramus, dicimus, 
dejinimus, et pronuntiamus omnino esse de necessitate salutis. 

2 The secular claims of the popedom are thus stated by 
Cardinal Bellarmin, de Pontifice Romano, v. c. 6. Pontifex 
ut Pontifex etsi non habet ullam mere temporalem potesta- 
tem, tamen habet in ordine ad bonum spirituale, [of which, 
who is to be judge but himself?] summam potestatem dispo- 
nendi de temporalibus rebus omnium Christianorum. Yet vast 
as this claim is, it is to be remembered, that Pope Sixtus V. 
placed the work of Bellarmin among the prohibited books on 
account of this reservation in ordine ad spiritualia. 

Homilies, p. 540, ed. 1822. The Bishop of Rome, being 
by the order of God's word none other than the Bishop of 



SEPARATE FROM THAT OF ROME. 227 

that Church and Diocese, did challenge not only to be head Chap. VII. 
of all the Church dispersed throughout all the world, but ' ' 
also to be lord of all the kingdoms of the world, as is ex- 
pressly set forth in the book of his own canon laws. 

Townson's Works, ed. Lond. 1810, vol. ii. p. 252. This 
is declared with great solemnity from the portico of St. 
Peter's Church, in the presence of a numerous assembly, 
at the Coronation of a Pope ; when a Cardinal Deacon 
having taken the Mitre from his head, another places on it 
the Triple Crown, and says, Accipe Tiaram tr'ibus coronis 
ornatam, et scias te esse Patrem Principum et Regum, Rec- 
torem orbis, In terra Vicarium Salvatoris nostri Jesu Christi. 
See also C. Leslie, Case Stated, p. 75. 

Archbp. Laud, Conference with Fisher, sect. 25. In a 
synod at Rome, about the year 1076, Pope Gregory the 
Seventh established certain brief conclusions, twenty-seven 
in number, upon which stands almost all the greatness of 
the papacy. These conclusions are called Dlctatus Pa-pce, 
and they are reckoned up by Baronius in the year 1076, 
num. 31, 32, &c. But whether this dictatorship did now 
first invade the Church, I cannot certainly say. The chief 
of those propositions follow here : 

'Quod solus Rom. pontifex jure dicatur universalis? 
' Quod solius Papse pedes omnes Principes deosculentur.' 
'Quod liceat illi Imperatores deponere.' 'Quod nulla 
Synodus absque prsecepto ejus debet Generalis vocari.' 
' Quod nullum Capitulum, nullusque Liber Canonicus habe- 
atur absque illius authoritate.' ' Quod sententia illius a nullo 
debet retractari, et ipse omnium solus retractare potest.' 
* Quod Rom. Ecclesia nunquam erravit, nec in perpetuum, 
Scriptura testante, errabit.' ' Quod Rom. Pontifex, si cano- 
nice fuerit ordinatus, meritis B. Petri indubitanter efficitur 
sanctus.' ' Quod a fidelitate iniquorum subditos potest ab- 
solvere.' See Casaubon, Exc. Baron, xv. p. 373. 

<®. But were these such grievances as concerned 
the Church of England as well as the State ? 

Yes, certainly, they concerned both; and 
any remonstrance against them was treated by 
the Bishop of Rome as resistance to his spiritual 
l 6 



228 THE CHURCH OF ENGLAND DID NOT 



Part II. authority, and denounced by him as heresy : and, 
v in addition to these, there were other grievances 
purely spiritual. 

<5| . What were these ? 

$L Sundry Articles of Doctrine promulgated 
by the Bishop of Rome. 

(!§. Specify them. 

In the year a. d. 606, Pope Boniface the 
Third demanded that the Bishop of Rome should 
be recognized by Christendom as Episcopus Epis- 
coporum, or Universal Bishop; a. d. 787, Pope 
Hadrian the First ordered that images should be 
worshipped ; a.d. 1302, Pope Boniface the Eighth 1 
decreed that subjection to the Pope was necessary 
to salvation; a.d. 1516, Leo the Tenth decreed 
that the Pope was superior to all general councils 2 
of the Church. 

1 Pope Boniface VIII. Extravag. Commun. 1, viii. 1. 
Qui in Potestate Petri temporalem esse gladium negat, male 
verbum attendit Domini proferentis, 4 Converte gladium 
tuum in vaginam.' — Porro subesse Romano Pontifici, omni 
humance creatures declaramus, dicimus, definimus, et pro- 
nuntiamus omnind esse de necessitate salutis. Dat. Laterani, 
Pont Nost. Ao. viii. Decretal, p. 1160, ed. Lips. 1839. On 
which, says Cardinal Baronius, (Annal. anno 1303, § 14.) 
Haec Bonifacius, cui assentiuntur omnes nisi qui dissidio ab 
Ecclesia excidit ; and his constitution was affirmed by 
Pope Leo X. Concil. Lateran. Sess. ii. torn. xiv. p. 309, 
Labbe. Christus . . Petrum ejusque successores vicarios suos 
instituit, quibus ex libri Regum testimonio ita obedire necesse 
est, ut, qui non obedierit, morte moriatur ; and the Bull in 
Ccena Domini (declared by Julius II. in 1511, to be of uni- 
versal obligation) anathematizes all who appeal from a Pope 
to a General Council. 

2 Crakanthorpe, Defens. Eccl. Angl. p. 20. 87. Abp. 
Bramhall, i. 247. 249. 257. Bp. Bull, ii. 248. 273. 



SEPARATE FROM THAT OF ROME. 229 



([§. But although these tenets were novel and Chap. Yii 
false, and were condemned by the Church in her 
Councils 1 , and had been opposed even by Popes 1 
of Rome, still, since a Church may err and yet 
continue a Church, as we have before seen, did the Pt. i. ch. v. 
maintenance of these errors render all intercourse 
with the Church of Rome impossible ? 

Not absolutely in themselves, and therefore 
the Church of England, though it could not com- 
municate with that of Rome in these errors 2 , and 
was bound to reform 3 herself, whatever Rome might 
do, yet she did not separate from Rome, as far as 
she retained the truth; 'Nam,' as Luther said, 
'Christum propter diabolum non deseri debere 
and, by allowing her baptism and holy orders, 
she still communicates with her (see above, p. 217 ; 
below, p. 231) : but the fact is, that the Church 
of Rome, so far from showing any disposition to 
reform herself, or even to tolerate communion with 
herself on Scriptural and Catholic terms, was not 
satisfied with propounding these errors and novel- 
ties, but proceeded to exact a belief in them from 
all, as an indispensable condition of communion 
with her, and as necessary to salvation : and she 
persecuted, excommunicated, condemned, and 
anathematized as heretics those who could not 
believe them ; which she continues to do to this 
day; and so what separation took place and still 
exists, was occasioned and is still caused, not by 
the Church of England, but by that of Rome 4 , who, 
on these accounts, is so far from being, as she 
professes to be, a Centre of Spiritual Unity, that 
she is rather the main cause of the unhappy schism 
which rends Christendom asunder. 



230 THE CHURCH OF ENGLAND DID NOT 



Part II. 1 Image worship was condemned in the Council of Frank- 
' fort ; the Hildebrandine principles in the councils of Ma- 
yence, Worms, and others ; the Leonine at Constance and 
Basle ; and they had been previously condemned by some of 
the Popes themselves : Pope Gregory the Great, Epist. ii. 
62, says, Regia Potestas ccelitus est Imperatori super omnes 
homines data. — Epist. vii. 3. Ab imaginum adoratione pro- 
hibeat, et zelum eorum laudet qui nihil manufaetum adorare 
volunt. — In Ezechiel i. Horn. 9. In volumine sacro scripta 
sunt et continentur omnia quae erudiunt. His opinion of the 
title Episcopus Episcoporum is quoted below, chap. ix. 

2 Hooker, III. i. 10. With Rome we dare not com- 
municate, concerning' sundry her gross and grievous abomi- 
nations ; yet touching those main parts of Christian truth 
wherein they constantly still persist, we gladly acknowledge 
them to be of the family of Jesus Christ. Bramhall, ii. 
35. 39. 41. 

3 Archbp. Laud, Conference, sect. 24. Was it not lawful 
for Judah to reform itself when Israel would not join? Sure 
it was, or else the prophet (Hos. iv. 15) deceives me that 
says, ' Though Israel transgress, yet let not Judah sin.' See 
also Hooker, III. i. 10. 

4 Bp. Sanderson, Serm. xi. 9. The Bishops of Borne by 
obtruding their own inventions both in faith and manners, 
and those inventions to be received under pain of damnation, 
became the authors and still are the continuers of the widest 
schism that ever was in the Church of Christ. 

(£). When did the Church of Rome enforce 
these articles as terms of communion with herself? 

On several occasions, but especially and 
emphatically at the illegal, uncatholic, and un- 
canonical Council of Trent when she anathe- 
matized all who did not believe these and other 
new, unscriptural, and anti-scriptural 2 articles, 
as necessary to salvation, on her authority. 

1 Bulla Pn IVti Concil. Trident, p. 209, 210. Lips. 
1837. For the true character of this council, see above, 
Archbp. Laud, p. 201-2. 

2 See above, Pt. ii. chap. v. p. 198—201. 



SEPARATE FROM THAT OF ROME. 231 



(Q. This was a general denunciation; but has Chap. VII. 



she not gone further than this in her conduct 
towards the Church of England? 

Yes. In the year 1535, Pope Paul the 
Third not only excommunicated the supreme 
governor of the Church of England, Henry the 
Eighth 1 , but forbad his subjects to obey him, 
commanded his nobles to rebel against him, and 
ordered all Bishops and Pastors to leave England, 
having first placed it under an Interdict. In 
1558 2 , Paul the Fourth excommunicated and 
deprived of their kingdoms all heretical princes, 
both present and to come. He sent in the same 
year a menacing message to Queen Elizabeth 2 . 
In 1570 3 , Pius the Fifth (who was canonized as 
a Saint by the Church of Rome in the year 1712) 
issued a Bull denouncing and dethroning Queen 
Elizabeth, and commanding her subjects to rise 
in insurrection against her. Paul V. by his brief 
Oct. 1, 1606, and Urban VIII. by his bull dated 
May 30, 1626, forbad all English Roman Catho- 
lic subjects to take the oath of allegiance to their 
lawful Sovereign, as injurious to the Catholic 
faith; and in the year 1613 Paul V., and in 1671 
Clement the Tenth, excommunicated and anathe- 
matized the members of all Protestant Churches 
in a bull expressly ratified and renewed by more 
than twenty Popes, and annually read every 
Maundy Thursday 4 at Rome till the year 1740, 
and which is still in full force 5 . And in the oath 
to the Pope which all Roman Catholic Bishops 
now take on their consecration, is the following 
clause, "Hsereticos omnes, Schismaticos, et rebelles 
eidem Domino nostro (Papae) vel successoribus 



232 THE CHURCH OF ENGLAND HAS NEVER 

Part ii. pro posse, persequar et impugnabo 6 ." Hence, with 
respect to the separation from Rome, the Church 
of England non schisma fecit sed patitur 7 ; and 
her members may well say, with Bp. Jewell 8 , e Non 
tarn discessimus, quam ejecti sumus and with King 
James the First, ' Non fugimus, sed fugamur* 

1 Bullarium Romanum, vi. p. 129. 

2 Bullar. Rom. vi. p. 355. 

Pietro Soave, Stor. di Concil. Trid. lib. v. II Papa 
rispose (alia Regina) che quel Regno (d'Inghilterra) era 
feudo delta sede Apostolica ; ch'era stata una grand' audacia 
dell' haver assonto il nome ed il governo senza lui. 

3 Bull. Rom. vii. p. 99. 

4 Thence called the Bull in Casnd Domini, Bull. Rom. 
v. p. 319. xxi. p. 95. For the history of this Bull, see 
Fleury, Histoire Ecclesiastique, xxxiv. p. 532. an. 1568. 
Quelques-uns ont cru qu'elle commenca a paroitre en 1420. 
D'autres la font remonter a Clement V. et meme au ponti- 
ficat de Boniface VII., elu en 1224. Jules II. statua en 
1511 qu'elle obligeait partout. 

See also, on this Bull, Leslie, Case Stated, &c. Lond. 
1714, Appendix, where the Bull is printed, as also in H. 
Wharton's Tracts ; and see the full details given in Libri 
Symbolici Eccl. Cath. ed. Steitwolf, Gott. 1838, p. xcix. 

5 Cardinal Erskine (Promotore della Fede, and Uditore 
del Papa) in his letter to Sir J. C. Hippisley, Aug. 1793, 
says, " This bull, though the formality of its publication is 
now omitted, is nevertheless implicitly in vigour in all its 
extension, and is likewise observed in all cases where there is 
no impediment to the exercise of the Pope's authority. It 
must therefore be looked upon as a public declaration to 
preserve his rights." See Report of Committee on Rom. 
Cath. Subjects, p. 340, 1816. 

6 This clause is dispensed with in some countries, where the 
civil Power will not allow it to be taken, but it stands in the 
Roman Pontifical, p. 63, ed. Rom, 1818. 

7 Archbp. Laud against Fisher, p. 109. I never said or 
thought that the Protestants made this rent. The cause of 
the schism is yours ; for you thrust us from you, because we 



BEEN SEPARATE FROM THE CATHOLIC. 233 



called for truth and redress of abuses. A schism must needs Chap. Till, 
be theirs whose the cause of it is. The woe is against him 
that gives the offence. (Matt, xviii. 7.) The Protestants 
did not depart, for departure is voluntary. 

Archbp. Laud, Sermons, 1651. p. 19. The Church of 
Rome challengeth us for breach of this peace in our separa- 
tion from them : but we say, and justly, the breach ivas theirs 
by their separation not only from disputable but from evident 
truth. Nor are we fallers out of the Church, but they fallers 
off from verity. Let them return to primitive truth, and 
our quarrel is ended. See also Hooker, III. i. 10. Bp. 
Sanderson's Last Will and Testament (in his Life by Isaac 
Walton) : I am abundantly satisfied that the Schism which 
the Papists lay to our charge is very justly chargeable upon 
themselves. 

8 Bp. Jewell, Apol. iv. 

9 Casauboni Epist. p. 494. Postremo addit Rex (Jaco- 
bus Primus) magnum se quidem crimen judicare, defectionem 
ab Ecclesia ; sed huic crimini affinem se esse, aut Ecclesiam 
suam, penitiis pernegat : Xon enim fugimus, aiebat ejus Ma- 
jestas, sed fugamur. 



CHAPTER VIII. 

THE CHURCH OF ENGLAND HAS NEVER BEEN 
SEPARATE FROM THE CATHOLIC CHURCH. 

<©. You say that the Church of England did 
not separate herself from that of Rome ; but did 
she not separate herself from the Universal Church? 
and (as St. Augustine says against the Donatist 
Schismatics) Ecclesia qace non communicat cum 
omnibus gentibus, non est Ecclesia l . 

The Church of England never separated 
herself from any Catholic Church, much less 
from the Catholic Church : on the contrary, she 
reformed herself, in order to become again more 



234 THE CHURCH OF ENGLAND HAS NEVER 



j^ar t ii. ^ truly 2 and soundly Catholic, both in doctrine and 
discipline; and so far from not communicating 

Athanasian w [ t h t h e Catholic Church, she declares, that ( Ex- 
cept a man believe faithfully the Catholic faith, he 

Art. xx. cannot be saved she acknowledges the authority 
of the Catholic Church, she prays daily for its 
'good estate:' she believes nothing that the Ca- 
tholic Church has rejected, and rejects nothing 
that it believes : she is United in faith, hope, and 
charity, with every member of it, under Christ 

Above, p. 3. the Head of the Church 3 ; and she admits the 
Baptism and Holy Orders of the Church of Rome, 
and thus communicates with her 4 : and as for the 
comparison with the Donatists, the example of 
the Donatists is closely imitated by Rome, which 
limits the Catholic Church exclusively to its own 
body, and 5 iterates the Sacrament of Baptism, 
and repeats Holy Orders, as the Donatists did; 
and separates herself from the Catholic Church, 

A1 jove, ^ Dv making new Articles of Faith, thus in fact ex- 

P ' communicating herself while in words she excom- 

municates others 6 . 

1 S. Aug. iii. 2511. ix. 549. 

2 Dr. Horn's Preface to his discourse at the Conference 
at Westminster Abbey, 1559 ; Strype, Annals, i. p. 11 
— 465 ; Cardwell's Conferences, p. 55 ; Bp. Jewell, Apol. 
p. 170, 1591. Accessimus quantum maxime potuimus ad 
Ecclesiam Apostolorum . . . Nec tantum doctrinam nostram 
sed etiam precum publicarum formam ad illorum ritus direxi- 
mus. See above, Pt. ii. ch. v. 

On this subject see the important and authoritative state- 
ment made in the letter written, in the name of Henry 
VIII., by Tunstall, Bishop of Durham, to Cardinal Pole, 
July 13, 1536. (Bp. Burnet, Hist, of Reformation, vol. iii. 

pt. ii. Records, No. 52, p. 163, ed. Oxf. 1829) 

Ye pre-suppose the King's grace to be swerved from the 



BEEN SEPARATE FROM THE CATHOLIC. 235 



unity of Christ's Church : and that in taking- upon him the Chap. VIII. 
title of supreme head of the Church of England, heintendeth V v ' 
to separate his Church of England from the Unity of the whole 
body of Christendom 

His full purpose and intent is, to see the laws of Almighty 
God purely and sincerely preached and taught, and Christ's 
faith, without blot, kept and observed in his realm ; and not 
to separate himself or his realm anywise from the unity of 
Christ's Catholic Church, but inviolably, at all times, to keep and 
observe the same ; and to redeem his Church of England out 
of all captivity of foreign powers heretofore usurped therein 
into the Christian state that all Churches of all realms were 
at the beginning, and to abolish and clearly put away such 
usurpations as heretofore the Bishops of Rome have, by 
many undue means, increased to their great advantage. So 
that no man therein can justly find any fault at the King's 
so doinge, seeing he reduceth all thinges to that estate, 
that is conformable to those auncient decrees of the Churche, 
which the Bishop of Rome (at his creation) solemnly doth 
profess to observe hymself. 

By which (Councils) ye should have perceived that the 
Church of Rome had never of old such a monarchic, as of 
late it hath usurped. And if ye will say, that those places 
of the gospel, that ye do allege in your book, do prove it, 
then must ye grant also that the Council of Nice and others 
did erre, which ordained the contrary. And the Apostles 
also, in their Canons, did ordain, that al ordering of Priests, 
consecrating of Bishops, and all matters spirituall, shuld be 
finished within the Diocese, or at uttermost within the Pro- 
vince where the parties dwelle 

Now it is not like that the four first chief Councils Ge- 
neral would have ordained so as they did, if the gospel, or 
the scripture, had been to the contrary. And where ye in 
your book much do stick to common custom of the Church, 
surely after Christ, above a thousand year, the custome 
was to the contrary, that now is used by the Bishop of 
Rome 

And to assure you of my mind what I do thinke ; surely 
whosoever shall go about, by the primatie of Peter, which 
was in preaching the word of God, to establishe the worldly 



236 THE CHURCH OF ENGLAND HAS NEVER 



Part II. authoritie of the Bishop of Rome, which he now claimeth in 
~ v diverse realms, in worldly things so perfect temporal, shall no 

more couple together than light and darkness 

Wherefore since the King's grace goeth about to reform 
his realm, and reduce the Church of England into that state, 
that both this realm and all others were in at the beginning 
of the faith, and many hundred years after ; if any prince or 
realm will not follow him, let them do as they list; he doth 
nothing but stablisheth such, laws as were in the begin- 
ning, and such as the Bishop of Rome professeth to observe. 
Wherefore, neither the Bishop of Rome himself, nor any other 
prince, ought of reason to be miscontent therewith. 

3 Casauboni Epistolae, p. 491. Roterodami, 1709. Didicit 
Rex (he is speaking of King James I.) e lectione Sacrse 
Scripturae (neque aliter Patres olim sentiebant ad unum 
omnes) veram et ovo-i6)8r) Ecclesias formam esse, ut audiant 
oves Christi vocem sui Pastoris, et ut Sacramenta administren- 
tur rite et legitime, quomodo videlicet Apostoli prseiverunt, 
et qui illos proxime sunt secuti. Quae hac ratione sunt in- 
stitute Ecclesise, necesse est ipsas multiplici communione 
inter se esse devinctas. Uniuntur in capite suo Christo, qui est 
fons vitas, in quo vivunt omnes, quos Pater elegit pretioso 
sanguine ipsius redimendos, et vita seterna gratis donandos. 
Uniuntur unitate fidei et doctrines, in iis utique capitibus, 
quae sunt ad salutem necessaria ; unica enim salutaris doc- 
trina, unica in ccelos via. Uniuntur conjunctione animorum 
et vera charitate charitatisque officiis, maxime autem precum 
mutuarum. Uniuntur denique spei ejusdem communione, 
et promissse haereditatis exspectatione. 

4 Abp. Beamhall, ii. 35. 

5 Rebaptizare Catholicum, immanissimum scelus, says St. Au- 
gustine, Ep. xxiii. The severe censures directed by the 
Church against Iteration of Baptism, and of Holy Orders, may 
be seen in Bingham, XII. v. XVI. i. 4. XVII. v. 16. If it 
be alleged that the Iteration of Baptism specified in the text, 
is not, in all cases, strictly speaking, Iteration, as being in some 
cases accompanied with the use of the conditional form, 'Si non 
es baptizatus,' &c, a reply may be brought to this allegation 
from the Catechismus Romanus itself (ex Decreto Concil. 
Trid. Pii V. P. M. jussu editus) P. ii. c. ii. Qu. 43. It will 



BEEN SEPARATE FROM THE CATHOLIC. 237 



there be seen that the conditional form may not be used Chap. VIII. 
except in those cases when diligent enquiry has been made ' v 
whether baptism has been administered or no, — Alexandri 
Papae auctoritate in illis tantum permittitur, de quibus re 
diligenter perquisitd dubium relinquitur an Baptismum rite 
susceperint. Aliter verd nunquam fas est, etiam cum ad- 
junctione (i. e. of the conditional form) Baptismum alicui 
administrare. Such are the words of the Trent Catechism. 
Now, by the Council of Trent, Sess. vii. de Bapt. iv. it is 
decreed, that if any one affirms " that baptism administered 
even by heretics in the name of the Trinity with the inten- 
tion of doing what the Church does, is not true baptism, 
let him be anathema." And yet (as is affirmed in the evi- 
dence of Archbp. Magee, in Phelan's Digest, i. 291,) " The 
Romanist Clergy in Ireland in many cases administer 
Baptism a second time to those who conform from Protest- 
antism to their communion ;" and the following precept is 
given to the Clergy of France by the Vicar-General of one of 
the Bishops, (Dieulin, Guide des Cures, Lyon, 1844, p. 624, 
3rd edition,) Le Protestantisme de nos jours ayant de- 
genere en pur rationalisme, au point que la plupart de ses 
ministres ne croient ni a la Trinite ni a la divinite de Jesus 
Christ, on est fonde a. craindre que, mettant leurs doctrines 
en pratique, ils n'alterent la forme du Sacrement, et ne bap- 
tisent au nom du Pere, du Fils, et du Saint-Esprit ; c'est 
pourquoi il est generalement prudent de reiterer le Sacrement 
de bapteme aux heretiques qui rentrent dans le sein de 
PEglise. The doctrine of the Council of Trent, (Sess. vii.} 
that the intention of the Minister is of the essence of the 
Sacrament, appears to render its iteration necessary in the 
Church of Rome. See the perplexities of the Tridentine 
Divines on this subject, stated by Sarpi, lib. ii. 

Casaubon, Ibid. p. 494, col. 2. Et vetus quidem Ecclesia, 
ut refractarios Donatistas ad suam coram unionem revo- 
caret, etiam, commodis temporalibus Episcoporum resi- 
piscentium, et aliorum quoque, admirabili charitate prospicere 
solita. Romano, vero Ecclesia, ut gratiam cum Anglicana, 
rediutegraret, fulmina primo bullarum, deinde vim, modd 
apertam, modd occultam adhibuit ; proditores nefarios suscepti 
hie parricidii manifestos gremio suo excepit, et nunc cum 



238 THE CHURCH OF ENGLAND HAS NEVER 



Part II. maxime fovet ; sententiam ex eadem caussa passos martyri- 

v ' bus adscribit, et eorum innocentiam contra divina omnia 

humanaque jura quotidie propugnat. Ipse Cardinalis Bel- 
larminus nuper, ut REGEMserenissimum alliceret, istud mirse 
efficaciee ad persuadendum argumentum adhibuit, ' Anglicc 
regnum ad Papain pertinere ; et Regem Anglice Romani Pon- 
tificis etiam in temporalibus esse subditum, atque feudatariiwi.' 
Omitto alias et Regis et Ecclesiee Anglicanae, qua veteres, 
qua novas querelas, minime hoc loco commemorandas. See 
above, p. 158-9. For a further parallel between Romanism 
and Donatism, see Bramha.ll, ii. 106. 

6 Firmilian (in S. Cyprian, Ep. p. 228), Bishop of Caesa- 
rea in Cappadocia, to Pope Stephanus, when he had excom- 
municated the Asiatic and African Churches. Lites quantas 
parasti per Ecclesias mundi ! Peccatum quam magnum tibi 
exaggerasti quando te a tot gregibus scidisti ! Excidisti 
enim te ipsum. Noli te fallere. Siquidem ille est vere 
schismaticus, qui se a communione Ecclesiasticae unitatis 
Apostatam fecerit. 

<E|. But can it be said that the Church of Eng- 
land communicates with the whole world, which 
was the test of a true Church, cited from St. 
Augustine ? is she not an isolated Church ? and 
is not such universal communion to be found in 
the Church of Rome, rather than in any other ? 

<H. As was before stated, the Church of Eng- 
land communicates in faith and prayers with the 
whole world. If she does not perform all those 
practical offices of communion with other Churches, 
which one Church was enabled to discharge to 
another in the time of St. Augustine, we must bear 
in mind that the difficulties of actual communion 
are now much greater than at that period, when 
almost all Christendom was under one Imperial 
government, and the members of European, Asi- 
atic, and African Churches, were fellow- citizens as 



BEEN SEPARATE FROM THE CATHOLIC. 239 



well as fellow- Christians, speaking one or two chap.viii. 
languages only, whereas now that the Roman J ^ 
Empire has been broken up, there are thirty 
different kingdoms and states in Europe alone, 
with nearly as many languages as countries \ 

Further, we must remember, that the most 
Catholic of all things is Truth 2 ; and if the Church 

1 Tim.iii.15. 

of England holds fast the Truth, she is united to jf b 5 0V g' 
the Catholic Church. " If we ivalk in the light, i j hn i. 7. 
we have fellowship one with another." We must 
also bear in mind that true Catholic communion is 
communion with the past, as well as with the 
present ; and the Church of England communi- 
cates in doctrine, orders, and sacraments, with 
the Catholic Church from the beginning ; and thus 
she communicates with the primitive and apostolic 
Church of Rome 3 ; whereas the present Romish 
Church, by her corrupt and novel doctrines and 
practices, and by making those doctrines and 
practices to be terms of communion, has put herself 
out of communion with the Truth, with the pre- 
sent Catholic Church, and also with her former 
Catholic self, and with the great Head of the 
Church, our Blessed Lord and Saviour Jesus 
Christ, Who is "The Way, The Truth, and John xiv. 6. 
The Life." 

1 Casaubon, Epist. p. 492-3, col. 1. Distractionem Imperii 
distractio Ecclesiae Catholicae est secuta ; et ilia omnia 
paullatim cessarunt, quae modd dicebamus conservandae uni- 
oni, et comrnunioni exteriori corporis Catholici apprime ser- 
viisse. See also Casaubon, Exc. Bar. xvi. 637. 

2 S. Aug. Quaest. in S. Matth. xi. Boni Catholici sunt qui 
etfidem integrum servant et bonos mores. 

3 Sir R. Twisden, p. 126. Upon the whole, it is so 
absolutely false, that the Church of England made a depar- 



240 THE BISHOP OF ROME HAS 



Part II. ture from the Church, which is " the Pillar and Ground of the 
v ' Truth," that I am persuaded it is impossible to prove that 
she did make the separation from the Roman itself ; but that, 
having- declared in a lawful Synod certain opinions held by 
some in her communion to be no articles of faith ; and 
having, according to the precedent of former times, and the 
power which God had placed in her, redressed particular 
abuses crept into her, the Pope and his adherents would 
needs interpret this a departing from the Faith ! But as 
St. Augustine said in a dispute with a Donatist, (c. lit. Petil. 
ii. 85,) utrum schismatici nos simus, an vos, non ego, nec tu, 
sed Christus inter rogetur. See also Bramhall, i. 257. ii. 
61—63. 143. 



CHAPTER IX. 

THE BISHOP OF ROME HAS NO SUPREMACY, 
SPIRITUAL OR TEMPORAL, IN THESE REALMS. 

Although the Church of England is 
united in origin, doctrine, and discipline with 
the Catholic Church, yet is not the Bishop of 
Rome the successor of St. Peter? and did not our 
Lord give him universal supremacy over His 
Church ? and has not, therefore, the Bishop of 
Rome authority over the Church of England as 
a part of the Catholic Church ? 

Although we should allow that St. Peter 
was Bishop of Rome and not rather of Antioch 2 , 
and that the Bishop of Rome is the successor of 
St. Peter, and that he inherits by office 3 what was 
given to St. Peter in person, for a special purpose, 
(see below, p. 241,) yet we are clear that Christ 
gave no pre-eminent power to St. Peter over his 
brother Apostles ; but that all 3 the Apostles were 
equal in the quality of their mission^ commission, 
power, and honour. 



NO SUPREMACY IN THESE REALMS. 241 



1 S. Iren. ap. Euseb. H. E. v. c. 6. Qe/xeXiwo-avTes Kai Chap. 
olKodofirjcravres oi iiaKapioi' AjroaTokoi (St. Peter and St. Paul) 
ttjv eKKXrjcrlav (of Rome) Alva rrjv Trjs €7ricrK07rrjs Xeirovpyiav 
ive-^eipLcrav. 

Bp. Beveridge, p. 389, ( Art. xxxvii.) brings strong proofs 
to show that St. Peter was never at Rome, as Bishop of that 
particular Church, but in the same manner as St. Paul was at 
Rome, viz. an Apostle. 

2 Abp. Bramhall, ii. 160. 

The Secular Claims have been mentioned above, p. 223-6 ; 
the Spiritual Claims of the Popedom are thus stated by Car- 
dinal Bellarmin, de Rom. Pontifice : — Lib. ii. c. 2. Epis- 
copus Romanus in Monarchia Ecclesiastica Petro succedit : 
c. 18, habet potestatem constituendi et confirmandi Episcopos 
per totem Qrbem ; item deponendi omnes Episcopos, et injuste 
depositos restituendi per totem Orbem ; c. 18, habet potes- 
tatem ferendi leges et dispensandi per universam Ecclesiam ; 
c. 20, illi corn-petit jus mittendi legatos ad alias Ecclesias, qui 
in ipsius nomine omnia administrent ; c. 21, ex qudvis Chris- 
tiani Orbis parte legitime ad ipsum provocari potest ; ab ejus 
verd auctoritate nulla conceditur appellatio ; c. 31, est Caput 
et Sponsus Ecclesise. Lib. iv. c. 16, habet potestatem 
ferendi leges quae conscientias obligent ; c. 24, Omnis ordi- 
naria Episcoporum potestas ab eo descendit. 

3 S. Cyprian, de Unit. Ecclesiae, p. 107. Hoc erantcaeteri 
Apostoli quod fuit Petrus ; pari consortio praediti et honoris 
et potestatis. Casaubon, Exc. Bar. 662. 

Barrow, Pope's Supremacy, i. p. 57. Abp. Bramhall, 
i. p. 153. Whether a new Apostle was to be ordained, 
( Actsi.) or the office of Deaconship to be erected, (Acts vi.) 
or fit persons to be delegated for the ordering of the Church, 
as Peter and John, Judas and Silas, (Acts viii. and xv.) or 
informations to be heard, against Peter himself, (Acts xi.) or 
weightier questions, of the calling of the Gentiles, circum- 
cision, and the law of Moses, to be determined, we find the 
supremacy in the College of the Apostles. 

Bp. Taylor, x. p. 178. Bp. Bull, ii. 295. 

<fl|. But does not St. Peter appear in Holy 
Scripture as taking the lead of the Apostles, and 

M 



242 THE BISHOP OF ROME HAS 



Part H, speaking in their behalf? and is he not designated 
by titles of special dignity in the writings of the 
early Fathers of the Church ? 

%L. Yes, doubtless he is ; as are some of the 
other Apostles, especially St. Paul x , who " had 
2 Cor. xi. 28. the care of all the Churches/ 5 But we must not 
confound primacy with supremacy. St. Peter 
often appears as first in order among his brethren, 
but never as higher in place than the rest of the 
Apostles ; as Primus inter pares, not as summus 
supra inferior es 2 . 

1 Thus S. Aug. iii. 2313, Ipse Caput et Princeps Apo- 
stolorum, speaking not of St. Peter, but of St. Paul. Again, 
he says, x. 256, (Paulus) tanti Apostolatus meruit principatum. 
So S. Ambrose, de Spir. Sanct. ii. 13. Nec Paulus Inferior 
Petro ; — cum primo quoque facile conferendus et nulli secun- 
dus ; nam qui se imparem nescit, facit sequalem. So Petrus 
Cluniacus, (a.d. 1147,) contr. Petrobus. Bibl. Patr. Colon, 
xiii. 221-2, calls St. Paul "Summus post Christum Ecclesise 
Magister :" and thus both St. Peter and St. Paul are called 
Kopvcpaloi in the same sentence by Euthym. Zyg. Praef. ad 
S. Luc. AovKas UavXco ra> Kopvcpala avvappocrdels Kai avveK- 
St)[jlos, Ka.6a.7rep drj Kai Utrpov rov Kopvcpaiov MdpKos' and all 
the Apostles are called Kopvcpaloi by Theophylact, in 
S. Luc. x. evpr}o~opev ras SioSexa 7rr)yas rovs Kopv(paiovs \iyca 
rovs ScbSem 'Attoo-toXovs. See also Casaubon, Exerc. Baron, 
xv. 327-8. and xvi. 658. 

2 Abp. Potter, on the Church, ch. iii. p. 80, note. 
Barrow, Pope's Supremacy, p. 35, on the question, What 

St. Peter's primacy was ? 

What, then, are we to say to the words of 
Matt. xvi. Christ to St. Peter, (i Verily I say unto thee, 
Thou art Peter, and on this rock I will build my 
Church?" 

First, that although in a certain sense the 
Church may be said to be built on St. Peter 1 9 as 



NO SUPREMACY IN THESE REALMS. 243 



confessing Christ in the name of the other Apostles, Chap . IX. 
and so, through them, of the whole Christian isa. xxviii. 

16 xxxiii 

world, and thus showing the Unity 2 of the 



16. 



Church, and that its foundation is the true Apo- J^- cxvm - 
stolic Faith 3 confessed with one mind and one M att. xxi. 

42. 

mouth, yet the Church is built not on St. Peter, 
but on Christ; for "other foundation can rcolCor.iii.il. 
man lay than that is laid, Jesus Christ," Ci Who ^Vii. 20 " 
gave (not one Apostle but) Apostles, for the edify- 
ing (or building) of His Church," which is built 
not on one Apostle, but " on the foundation of the Rev. xxi. u. 
Apostles and Prophets, Jesus Christ Himself 
being the chief corner-stone" Unity in the Faith 
is the solidity of the Church ; but the Rock on 
which it is built is Christ. 

1 Origen, in Matt. 1. C. el 8e eVi top eva eKelvov Uerpov 
vop-l^eis oiKobofielcrdai Trjv eKK\rjo-[av povov, tl av Cprjaais ivepX 
'la>avvov tov TTjs ftpovTrjs vlov Kai eKaarov ra>v 5 ' A.irpoo~Tok(£>v ; 

S. Cyprian, de Unit. Eccles. 'in typo unitatis? Pacian, 
Epist. iii. Ad Petrum locutus est Dominus : ad unura ideo 
ut unitatem fundaret ex uno ; mox idipsum in commune praeci- 
piens. S. Aug. Serm. ccxxxii. Petrus respondit, unus pro 
omnibus, quia unitas in omnibus. 

2 S. August, v. 3757. Serm. ccxcv. Quando Christus ad 
unum loquitur Unitas commendatur. — v. 1013. Serm. cxlvii. 
In uno Petro figurabatur unitas omnium bonorum Pastorum. — 
v. 595. Petrus Apostolus unices Ecclesice typus. Serm.lxxvi. 

S. August, iii. 2438. iv. 835. 1314. S. Chrysostom, ii. 
555. 

3 Rainolds' Conference with Hart. London, 1598, ehap.ii. 
Div. i. As the confession of Peter touching Christ showed 
their common faith by the mouth of one : so the answer of 
Christ directed unto one, continued that blessing- that should 
be common to them all. And this is declared by the Holy 
Scripture ; which to the Ephesians (members of the Church) 

saith that " they are built upon the foundation of the Apo- Epli. ii. 20. 
sties and Prophets," not of Peter only, but of the Apostles, 
M 2 



244 



THE BISHOP OF ROME HAS 



Part II. who lay the same foundation 1 Cor. iii. 10, (all) that Peter 
Rev~xxi.l4. anc * tnereu po n are called (all of them) foundations ; and 
the Church, relying upon their doctrine, that is the Christian 
faith, (the only and sure foundation of the Church,) may be 
justly said to be built on them, even as well on all of them as 
on Peter. 

S. Augustine, Retractat. i. xxi. thus speaks of the inter- 
pretation of this passage : Dixi in quodam loco de Apostolo 
Petro, quod in illo tanquam in petra fundata sit Ecclesia ; 
sed scio me postea saepissime sic exposuisse ut super Hunc 
intelligeretur Quem confessus est Petrus dicens, Tu es filius 
Dei vivi : ac sic Petrus ab hac Petra appellatus personam 
Ecclesice figuraret, quae super hanc Petram aedificatur, et 
accepit claves regni coelorum. Non enim dictum est ill 5 , 
Tu es Petra, sed, Tu es, Petrus. Petra autem erat Christos, 
quem confessus Petrus, sicut tota Ecclesia confitetur, dictus 
est Petrus. Iterum autem duarum interpretationum quae 
probabilior est, eligat lector. Other interpreters understand 
Petra of the faith or confession of Peter, as, for instance, 
S. Ambrose de Incarn. Dom. i. v. Fides Ecclesiae est fun- 
damentum ; non enim de came Petri sed de fide dictum est 
quia " portae mortis ei non praevalebunt." It will be per- 
ceived on consideration, that these interpretations (which 
are examined by Casaubon, Exc. Baron, xv. p. 344, 345.) 
do in fact run into each other. 



But is not St. Peter called by our Lord the 
Rock of His Church, in the words just cited? 
John i. 42. No. St. Peter was Tlirpog, a stone 1 ; and 

tis/Iixw'i hence he and the other Apostles with him are 
\lQol. called in Seripture the Twelve Foundation Stones 
of the Church ; hence St. Paul speaks of himself 
as f ' having laid the foundation, as a wise master- 
builder" of " God's building/' but Christ was 
17 nirpa, the Rock 2 , out of which St. Peter and 
1 Cor. iii. 10. they were hewn, and on which they were built. 

Tu es Petrus, quia ego Petra, as St. Augustine 
explains the words, neque enim, he says, a Petro 



NO SUPREMACY IN THESE REALMS. 245 



Petra, sed a Petrd Petras ; and again, Petras Cha p, ix. 
tedificatar super Petram, non Petra super Petrum 2 . isa. li. l. 

xsviii. 16. 

1 Casaub. Exerc. Baron, p. 341. 349. Si vocum proprie- xxxiii. 16. 
tatem respiciamus, probavimus aliud esse ISerpov aliud Uerpav. 
Elmsl. CEd. Col. 1590. Blomf. ^Esch. Pers. 466. 

2 S. August. Serm. cclxx. Non supra Petrum sed supra 
Petram quam confessus est eedificatur Ecclesia. — Serm.lxxvi. 
Tu es Petrus quia Ego Petra, neque enim a Petro Petra, sed 
a Petra Petrus. Bp. Andrewes, Tortura Torti, p. 234. 
Crakanthorpe, Def. Eccl. Angl. p. 113. 

It is to be regretted that the French word Pierre is applied 
both to the person and the thing, and thus gives rise to con- 
fusion between them. 

But did not our Lord use (not the Greek, 
but) the Syro-Chaldaic language in His speech to 
St. Peter, in which there is no such difference of 
genders as between Petrus and Petra ? 

HI. He did ; but this objection, from the cha- 
racter of the Syriac tongue, as has been shown, 
has no weight 1 ; and we must remember, that St. 
Matthew's Greek account of our Lord's speech is 
divinely inspired, and must be understood in its 
literal and grammatical sense, and in that sense 
in which it has been always understood by the 
Church, and which has been now expressed. 

1 Rainolds' Conf. with Hart, p. 23, 24. Casaubon, Exc. 
Baron. 341, 342. Lightfoot, on Matth. xvi. 18. Bp. Beve- 
ridge, on xxxviith Article, vol. ii. p. 369, ed. Oxf. 

(3. But what do you say to the words which 
follow: "And I will give unto thee the keys of the Matt. xvi. 
kingdom of heaven, and whatsoever thou shalt bind 19, 
on earth shall be bound in heaven, and whatsoever 
thou shalt loose on earth shall be loosed in heaven ?" 
was not the Power of the Keys, as it is called, (see 
above, p. 119,) here given by Christ to Peter? and 
in him to his successors, the Bishops of Rome ? 
m 3 



246 THE BISHOP OF ROME HAS 

Part II. gj. Yes, but not more so than to the rest of the 
Apostles. Christ gave that power to the Church, 
Matt, xviii. when He said, "Tell it to the Church; but if he 
above' See neglect to hear the Church, let him be unto thee 
p. 119—122. as an heathen f y and having said these words, He 
proceeded, to declare by whom this power was to 
be exercised, viz. by all His Apostles, and their 
successors 6 even to the end of the world. 5 " Verily 
I say unto you, Whatsoever ye shall bind on earth 
shall be bound in heaven, and whatsoever ye shall 
loose on earth shall be loosed in Heaven:" and 
John xx. 22. again, after His Resurrection, "He breathed on 
them, and saith unto them, Receive ye the Holy 
Ghost ; whose soever sins ye remit, they are re- 
mitted ; and whose soever sins ye retain, they are 
retained." It would be a contradiction of these 
words, to say that the Power of the Keys was 
given specially to St. Peter and his successors ; 
and it is the concurrent language 1 of all Christian 
Antiquity that he received that power as a figure 
of the Church in her Unity as all the Apostles did 
in her Universality. It was not one man in the 
Church, but the Church in one man which received 
the keys ; and our Lord's words were addressed 

1 Cor v 4 t° P e t er > as representing by his Faith, by his 

2 Cor.ii.io. Office, and by his Acts, all the Apostles and their 

Successors, as one of the Bishops of Rome, Leo 
the Great 2 , says; and St. Ambrose 3 , In beato 
Petro claves has regni ccelorum cuncti suscepimus 
sacerdotes. 

1 Tertullian, Scorpiac. 10. Memento claves hie Domi- 
num Petro et per ilium Ecclesice reliquisse. S. Cyprian, de 
Unit. Eccles. p. 107. Apostolis omnibus post resurrectionem 
suam parem potestatem tribuit. — p. 108. Ecelesia una est, 
in qua Episcopatus unus est cujus a singulis in solidum pars 



NO SUPREMACY IN THESE REALMS. 247 



tenetur. S. Hieron. c. Jovinian. lib. i. Super omnes ex Chap. IX. 
ceguo Ecclesiae fortitudo solidatur. Dices, super Petrum fun- v 
datur Ecclesia; licet id ipsum in alio loco super omnes 
Apostolos fiat et cuncti claves regni coelorum accipiant. S. 
Basil, Const. Monast. 22. irao-i rots ecpegrjs Ttoipkori /cat 
8i8a(TKakois 7rapex€i 'l(rr)v i^ovo-'iav ko.1 tovtov o-qjieiov to 
decr/jLetv airavras kol \v€lv acnrep eKelvos. S. Ambrose, in 
Psalm xxxviii. Quod Petro dicitur, caeteris Apostolis dici- 
tur. S. August. Serm. xli. Nunquid istas claves accepit 
Petrus, et Paul us non accepit ? Petrus accepit, et Joannes 
et Jacobus non accepit et caeteri Apostoli ? Aut non sunt 
istae in Ecclesia claves ubi peccata quotidie dimittuntur ? 
Serm. ccxcv. Has claves non homo unus sed unitas accepit 
Ecclesice. Vide et iii. p. 2470. Anselm, in loc. Potestas 
clavium non solum Petro data est, sed, sicut Petrus unus pro 
omnibus respondit, sic Christ us in Petro omnibus dedit. 
Casaubon, Exerc. Baron, p. 344 — 347. Bp. Andrewes, 
Tortura Torti, p. 42. Petro promissae claves non tamen ut 
Petro huic homini, quin Petro Ecclesiae personam gerenti. 
Vide et p. 62—64. Barrow, Pot. Clav. p. 47. Promis- 
sum commune est et ad Ecclesiam totam ejusque rectores 
pertinet : nec enim occasio promissi Petrum unice spectabat ; 
neque causa propter quam promitteretur ; nec alligabatur 
uni Petro promissi materia, nec in Petrum solum derivatus est 
ejus effectus, 

2 S. Leo, a.d. 450. Serm. iii. p. 53, ed. 1700. Transivit 
in alios Apostolos jus potestatis illius et ad omnes Ecclesiae 
Principes decreti hujus constitutio commeavit. Sed non 
frustra uni commendatur, quod omnibus intimetur. Serm. 
de Nativ. Haec clavium potestas ad omnes etiam Apostolos 
et Ecclesiae Praesules est translata. Quod autem sigillatim 
Petro sit commendata, ideo factum est quod Petri exemplum 
omnibus Ecclesiae Pastoribus fuit propositum. And again, 
Serm. ii. p. 51. Christus etsi multis Pastoribus curam suarum 
ovium delegavit, Ipse tamen dilecti gregis custodiam non 
reliquit ; and p. 52, he addresses the Bishops present as his 
fratres and consacerdotes. See also vol. i. p. 217 ; the notes> 
vol. ii. p. 434*, ed. 1700. 

3 S. Ambrose, Ep. lxiii. quoted by Barrow de Pot. Clav. 
p. 49. 

M 4 



248 



THE BISHOP OF ROME HAS 



Par t h. ^ ^ # <jid no t Ch r i s t give supreme power to 
Joiij^xxi. St. Peter when He said to him, Feed my sheep ? 

H. No ; these words were not so much verba 

ordinandi, as verba hortandi 1 ; and did not affect the 
John xx. 21, general commission before given by Christ to all 

His Apostles in a solemn act of consecration. 

Whence St. Paul says to the presbyters at Ephe- 
Acts xx. 28. sus ^ ( ( fake heed to the flock over which the Holy 

Ghost has made you overseers, to feed the Church 

of God, which He hath purchased with His own 

1 Pet.y. 1,2. blood and g t p eter? « The elderg j exhort? who 

am also an elder, Feed the flock of God which is 
among you, taking the oversight thereof, not by 
constraint, but willingly." Wherefore, as St. 
Augustine says, quum Petro dicitur, ad omnes 
dicitur, Pasce oves Meas 2 . 

1 Casaubon, Exerc. Baron, p. 344 — 347. 

2 S. Aug. de Agone Christiano, c. 30. Tract, in Joann. 
xlvii. Christus, quod pastor est, dedit et membris suis. Nam 
et Petrus pastor, et Paulus pastor, et cseteri Apostoli pas- 
tores, et boni Episcopi pastores. See also v. p. 345. 969. 
col. 3. 1763. See St. Leo in note to preceding question. Bp. 
Fell's note on S. Cyprian, de Un. Eccl. p. 106. Hammond's 
Works, i. p. 516. Barrow, Pope's Supremacy, p. 68. p. 
37. 39. 

<J£. Since, as has been before said (p. 98, 99), 
the best commentary on a law is contemporary and 
successive practice, what conclusion do we derive 
from it with respect to the alleged supremacy of 
St. Peter? 

It is certain, a priori, that St. Peter could 
have no supremacy over the other Apostles, from 
the fact that Christ did not authorize, but did 
plainly prohibit, such a supremacy, when He told 
Matt. xx. 25. His Apostles, "that the kings of the Gentiles exer- 



NO SUPREMACY IN THESE REALMS. 249 



cise lordship over them {the Gentiles), but it should Chap, dl 
not be so with" them; and again, "whosoever will Matt. xxii. 
be great among you, let him be your minister ;" L u ^ e xx n 
and " he that is greatest among you shall be your xx 2g 
servant;" and that they had " One Master, Jesus Mark x. 43. 
Christ, and that they were Brethren ;" and again, 8. 10! XX U 
He spake to them of twelve thrones, and not one ^ att - X1X ' 
throne, thus placing them on an equality ; and the Luke xxii. 
wall of the Church in the Revelation has " twelve R ev . xxi. 14. 
foundations, and in them the names of the twelve S. Chrysos. 

a ;1 in loc. 

Apostles." Acts xv. 13. 

It is also clear, a posteriori, that St. James, who 
took the lead at a Council, that of Jerusalem, at 
which St. Peter was present, and in which St. 
Peter took part as one of the speakers, knew no- 
thing of such a upremacy in St. Peter ; that St. 
Paul knew nothing of it, who said that " he him- | 8 Cor - xi - 5 - 
self urns not a ivhit behind the very chief est Apostles ;" xii. 11. 
and that he had " the care of all the Churches," 
and who says accordingly, " so I ordain in all the 1 Cor.vii. 17. 
Churches ; " who classes Peter with James and a ' u ' 
John, who withstood St. Peter and rebuked him 
to his face, and who rebukes certain of the Corin- 1 Cor. i. 12. 
thians for saying, " I am of Cephas ;" and that 
St. Peter himself knew nothing of it, since he was 
sent by the Apostles to Samaria; and he speaks 
of " us the Apostles," as his compeers, not inferiors, ^p S ^V. ^ 
and of Christ, "the living Stone ;" and he writes 
on terms of equality, and not of superiority, as ce a * ^ et - 5 - 
brother- Elder" to Elders. And, to descend to St. 
Peter's Successors, it is certain also that St. Poly- 
carp x , Bishop of Smyrna, knew nothing of such 
a supremacy in Pope Anicetus ; that Polycrates 2 5 
Bishop of Ephesus, and the synod of Asiatic 
m 5 



250 THE BISHOP OF ROME HAS 



Part II. Bishops, and St. Irenaeus, Bishop of Lyons, and 
the Council assembled in that city, knew nothing 
of any such supremacy in Pope Victor 3 ; that St. 
Cyprian, Bishop of Carthage, and the African 
Bishops, knew nothing of it in Pope Stephanus 4 ; 
that St. Augustine and the Bishops of Africa 
knew nothing of it in Popes Zosimus and Boni- 
face 5 ; and that the Bishops of Rome themselves 
for six hundred years were so far from knowing 
any thing of such supremacy as residing in them- 
selves or in any one else, that Pope Gregory the 
First 6 denounced the title of Universal Bishop as 
arrogant, wicked, schismatical, blasphemous, and 
anti-Christian ; " Quisquis se universalem sacer- 
dotem vocat" says he, i: Anti- Christum prcecurrit" 
(Lib. vii. Epist. xxxiii.) 

1 Euseb. H. E. v. 23. 

2 Routh, Rel. Sac. i. 370—387. 

Bp. Bilson, Christian Subjection, p. 49. Peter, as you 
say the first Bishop of Rome, was resisted by Paul the 
teacher of the Gentiles ; Anicetus by Polycarpus, St. John's 
own scholar ; Victor by Polycrates, Irenaeus, and all the 
brethren of Asia ; Stephen by Cyprian ; Damasus, Syricius, 
and Anastasius, by Flavianus, and all the Churches of the 
east of Asia, Pontus, Thracia, and Illyricum ; Innocentius 
by Cyril ; Zosimus and Bonifacius by Augustin and two 
hundred and sixteen Bishops of Africa. — See p. 123. 

3 Routh, i. 391—419. 

4 Routh, in. 90. Compare, on these cases, Euseb. H. E. 
v. 14. Grabe ad Iren. ii. c. 3, p. 201. See above, p. 168 
— 170. Bp. Pearson, Annales Cyprianici, p. 48. 56, ed. 
Fell. 

S. Cyprian, in Concil. Carthag. vii. Routh, Reliquiae 
Sacrae, iii. p. 91. Neque enim quisquam nostrum Episcopum 
se Episcoporum const ituit, aut tyrannico terrore ad obse- 
quendi necessitatem collegas suos adigit, quando habeat omnis 



NO SUPREMACY IN THESE REALMS. 251 



Episcopus pro licentia libertatis et potestatis suae arbitrium Chap. 
proprium. 

Hooker, VII. xvi. 7. Whereby it appears that among the 
African Bishops none did use such authority over any as the 
Bishop of Rome did afterwards claim over all, forcing upon 
them opinions by main and absolute power. 

5 Conc Carth. iii. 28. Conc. Hippon. i. 27. Cabassut. 
Notit. Concil. cap. xlix. Bingham, IX. i. 11. 

6 Gregorii Magni, Pontificis Romani, Epistolae, v. 43, ed. 
Paris, 1705, tom.ii. p. 771 — 773. Nullus unquam decesso- 
rum meorum hoc tarn profano vocabulo uti consensit ; quia 
videlicet si unus Patriarcha Universalis dicitur, Patriarcharum 
nomen caeteris derogatur. Sed absit hoc, absit a Christiani 
mente, id sibi velle quempiam arripere, unde fratrum suorum 
honorem imminuere ex quantulacunque parte videatur! 
Propterea Sanctitas vestra neminem unquam Universalem 
nominet. Si enim hoc dici licenter permittitur, honor Patri- 
archarum omnium negatur. Ep. v. 20, p. 748. Quis est iste 
qui contra statuta evangelica, contra canonum decreta novum 
sibi usurpare nomen praesumit ? Utinam sine aliorum immi- 
nutione unus sit qui vocari appetit Universalis ! Sed absit. a, 
cordibus Christianis nomen illud blasphemies in quo omnium 
sacerdotum honor adimitur, dum ab uno sibi dementer arro- 
gatur ! Ep. vii. 27, p. 873. De eodem superstitioso et 
superbo vocabulo eum admonere studui, dicens, quia pacem 
nobiscum habere non posset, elationem prsedicti verbi corri- 
geret, quam primus Apostata invenit. Ep. vii. 33, p. 881. 
Ego fidenter dico, quia quisquis se universalem sacerdotem 
vocat vel vocari desiderat in elatione sua, Anti-Christum prae- 
currit, quia superbiendo se caeteris praeponit. Nec dispari 
superbia. ad errorem ducitur, quia, sicut perversus ille, Deus 
videri vult super omnes homines ; ita quisquis iste est, qui 
solus sacerdos appellari appetit, super reliquos sacerdotes se 
extollit.— See also iv. 32. v. 29. vii. 31. 34. ix. 68. 

Hooker, VII. vin. 9. What the Bishop of Constan- 
tinople (i. e. after the Council of Trullo or Quini-Sextum) 
challenged, and was therein as then refused by the Bishop of 
Rome (i. e. the title of Universal Bishop), the same the 
Bishop of Rome, in process of time, obtained for himself; 
and having gotten it by bad means, hath both upheld and 
M 6 



252 



THE BISHOP OF ROME HAS 



Part II. augmented it, and upholdeth it by acts and practices much 
v ' worse. — See VIII. m. 5. 

Archbp. Laud against Fisher, sect. 25. Mauricius being 
deposed and murdered by Phocas, Phocas conferred on 
Boniface III. that honour which two of his predecessors 
(Pelagius and Gregory) had declaimed against as monstrous 
and blasphemous, if not Anti-Christian. Barrow, Pope's 
Supremacy, p. 122. Boniface eagerly solicited it. See Bp. 
Andre wes, c. Bellarm. c. 12, p. 277. (Gregory had refused 
the title, ad Eulog. vii. 30.) Bp. Overall, Convocation 
Book, p. 285. Bp. Beveridge on the xxxviith Article. 
Casaueon, Exc. Baron. 315 — 388. 

<S|. Has then the Bishop of Rome no peculiar 
jurisdiction which does not belong to another 
Bishop ? 

SH. Every Bishop possesses the highest spiritual 
authority in his own diocese, with respect to the 
ordinary affairs of his own Church; and all 
Bishops, as Bishops, are equal 1 , whatever their 
dioceses may be. As St. Jerome 2 , the secretary of 
a Pope (Damasus), says, — Ubicunque est Episcopus, 
sive Roma, sive Eugubii, ejusdem est meriti, ejusdem 
sacerdotii : potentia divitiarum et paupertatis humi- 
litas sublimiorem vel inferiorem Episcopum non 
facit 2 . On account of the civil eminence of 
Rome, the Bishop of Rome, as has been before 
stated (p. 115), anciently enjoyed precedence among 
Bishops, by the Canons of the Catholic Church ; 
but his jurisdiction as Bishop, Metropolitan, and 
Patriarch, was and is limited to his own Diocese, 
Province, and Patriarchate, in the same manner 
as that of every other Bishop, Metropolitan, and 
Patriarch 3 . 

1 S. Cyprian. Ep. ad Antonian. p. 177. Manente con- 
cordiae vinculo, et perseverante Ecclesise Catholicse indi- 



NO SUPREMACY IN THESE REALMS. 253 



viduo Sacramento, actum suum disponit et dirigit unusquisque Chap. IX. 
Episcopus, rationem propositi sui Domino redditurus. — Ep. ' v ' 
ad Papian. 66. Quis longe est ab humilitate, an ego, an tu 
qui te Episcopum Episcopi et Judicem Judicis constituis ? — 
Against appeals to extra-diocesan authority, Epist. 55. Cum 
statutum sit ab omnibus nobis, et sequum sit pariter ac justum 
ut cujusque causa iliic audiatur ubi est crimen admissum, 
et cum singulis pastoribus portio gregis sit adscripta, quam 
regat unusquisque et gubernet, rationem sui actus Deo 
redditurus, oportet utique eos non circuvicursare, §c. 

S. Cyprian. Ep. 54. p. 112. Fell. Una Ecclesia, item 
Episcopatus unus, Episcoporum multorum concordi numero- 
sitate diffusus. De Unit. Eccles. p. 108. Episcopatus unus 
est cujus a singulis in solidum pars tenetur (i. e. ita ut singuli 
omnem pleno jure possideant. Fell.) It is to be observed, 
that in solidum is a term of civil law, expressing that every 
one of the holders has a right to his share without acknow- 
ledgment to any one. See above, p. 19, 20. 

Archbp. Laud, Conference with Fisher, p. 166. 

Bp. Bilson, Christian Subjection, p. 60. The Bishop of 
Rome was before the rest in honour and dignity, but not over 
the rest in power and authority. His place was first when 
the patriarchs met ; but his voice was not negative ; he was 
subject both to the decrees of Councils and to the laws of 
Christian emperors, even in causes ecclesiastical. 

Barrow, Pope's Sup. p. 149. The ancients did assert to 
each Bishop a free, absolute, independent authority, account- 
able to none on earth in the administration of affairs properly 
concerning his particular Church. — P. 151. The ancients 
did hold all Bishops, as to their office (originally according 
to Divine Institution, or abstracting from human sanctions 
framed to preserve order and peace), to be equal ; for that 
all are successors of the Apostles, all derive their commission 
and power in the same tenour from God. 

One Bishop may exceed another in splendour, wealth, 
extent of jurisdiction, as one King may surpass another in 
amplitude of territory ; but as all Kings, so all Bishops are 
equal in office and essentials of power derived from God. 

2 S. Hieron. ad Evagr. Ep. 85. S. August, ii. p. 310. 

3 Crakanthorpe, Def. Eccl. Angl. p. 176. Romanus 



254 THE BISHOP OF ROME HAS 

Part II. Episcopus ad parceciam suam Romanam qua est Episcopus, 
* v ' ad provinciam suam Romanam qua est Metropolitanus, ad 
dicecesin suam Romanam qua est Patriarcha, seque constrin- 
gitur ac qui vis in toto orbe Episcopus, Metropolitan us, aut 
Patriarcha, seu patriarchalis Primas ; et illius censurae, excom- 
municationes, judicia, decreta, omnesque omnino episcopales 
actus quos extra aut ultra istos limites praestare tentat aut 
exercere, irriti plane sunt et pro nullis habendi. 

<BJ. But it being granted that the Bishop of 
Rome cannot claim supreme jurisdiction over the 
Universal Church as a matter of Right, still is 
it not expedient for the maintenance of Unity 
in the Church, that it should have One Supreme 
Visible Head? 

Above, Christ, the Universal Lord of the Church, 

p. 17. 22. an( j ^ e j over f Unity, never instituted one. Let 
all the States of the earth be placed under One 
Civil Ruler, and then let the trial be made. If such 
a personal supremacy was not thought expedient by 
the Church when the greater part of the civilized 
world was under One Temporal Governor (the 
Emperor of Rome), it cannot be thought so now, 
when, as was before said (p. 238), there are about 
thirty different States and Kingdoms in Europe 
alone ; if it was not desirable at a time when the 
range of Christendom and of the known world 
was comparatively narrow, it cannot be so, when 
the limits of both have been enlarged to a vast 
extent, and are becoming more and more intricate 
and comprehensive ; and if it was even condemned 
Above, as anti-Christian, before its effects had been seen, 
p. 250, 251. - t canno t be reasonable to desire it now, when the 
world has had bitter experience of its tendency to 
engender strife instead of promoting peace, both in 
spiritual and secular affairs. 



NO SUPREMACY IN THESE REALMS. 255 



In what respects has this tendency shown v Chaf - ix y 

itself? 

H. The claim of universal spiritual headship 
naturally leads to that of secular supremacy, 
which is indeed essential to render the former 
reasonable : and the fact has been, and is, that, 
in defiance of Reason and of Scripture, the Bishop 1 Pet. ii. 13, 
of Rome, on the ground, in the first place, of Below, 
spiritual, and then of temporal, supremacy, claims ? t,1 ^^ pB " 
a right to depose 1 princes, to dispose of their domi- A tove, ^ 
nions, and to impose oaths on their subjects incon- p " 
sistent with, and contrary to their duty to, their 
lawful sovereign 2 ; and thus does all in his power 1 Pet.ii. 13. 
to annul the obligations of civil allegiance, and to 
dissolve the bonds of civil society 2 . 

1 Card. Bellarmin. De Rom. Pontif. v. 7. Omnium 
consensu hseretici Principes possunt et debent privari suo 
dominio. 

In the words of the bull by which Gregory VII. deposed 
Henry IV., the Pope claims the right " in terra Imperia, 
Regna, Principatus, et omnium hominum possessiones pro 
meritis tollere unicuique et concedere." Of the political 
consequences of these principles, see Bp. Barlow on Papal 
Power dangerous to Protestant Princes, p. 82 — 109 ; and 
his Brutum Fulmen, p. 9—12, p. 174. 

Gregory VII., Hildebrand, was canonized, and on his 
festival he is thus lauded in the Lesson for the Day, for 
deposing Henry IV. " Contra Henrici Imperatoris impios 
conatus fortis per omnia athleta impavidus permansit, seque 
pro muro domui Israel ponere non timuit ; eundem Henri- 
cum fidelium communione regnoque privavit." This service 
was authorized by Pope Benedict XIII. Sept. 25, 1728, and 
is to be seen in the Paris Breviary of 1842, p. 676. 

2 Phelan's and O'Sullivan's Digest of Evidence on Ire- 
land, pt. ii. p. 21. Roman Catholic Bishops are Peers of the 
creation of the Sovereign Pontiff, who claims to be Supreme 



256 THE BISHOP OF ROME HAS 



Part II. Feudal Lord wherever he has a hierarchy of Bishops or 
v ' Vicars Apostolic. 

Archbp. Magee, Digest of Evidence on Ireland, 1826, 
p. 12, says, " I am not able to explain to myself how the 
heads of the Roman Catholic Church, under a Protestant 
King, can consistently preserve the oath of allegiance to the 
sovereign. / find myself unable to reconcile the most solemn 
oath that is taken upon the appointment of a Roman Catholic 
Bishop, with his allegiance to his sovereign. It appears to me, 
that there is an obligation as deep as that which can grow out 
of the feeling of Christianity at war with the civil obligation. I 
can find in this oath no reservation or circumscription what- 
soever. — P. 13. If this disturbing influence exerted on the 
Bishop be carried down through the Priest, either from the 
nature of his oath, or any other way, it must be unnecessary 
to say, from the close and influential contact into which 
every officiating Priest is brought with the Roman Catholic 
population of the country, what the effect must be as to the 
general loyalty.," — The Editors of the Digest say, p. 16 : 
" As the preceding clauses of the oath were so many suc- 
cessive aggressions upon the honour of the Crown and the 
liberty of the subject, so the last sentence straitens, instead 
of relaxing, the obligations they impose. It virtually re- 
capitulates the previous pledges ; it declares that all things 
therein contained, the feudal vassalage of the Bishop, the 
Regal Supremacy of his Lord, and the duty of extending 
indefinitely the dominion of the Papacy, shall be maintained 
more inviolably than ever ; and it concludes by making the 
party abjure all right in his local Prince to infringe on those 
prerogatives of the Universal Sovereign." Upon the whole, 
then, we may ask, with Dr. O'Connor, Columbanus, iii. 160, 
" How can the Bishop's oath be reconciled with the oath of 
civil allegiance, which excludes all indirect temporal power 
of the Pope in this realm ?" 

See also Barrow, Pope's Supr. p. 23. Bp. Gibson, Codex, 
p. 117, and above, p. 224-8. 

<SJ. You have spoken of the secular evils of 
such a headship ; what are the spiritual ones ? 

It destroys 1 Unity in the Church on the 



NO SUPREMACY IN THESE REALMS. 257 



plea of preserving it. It pretends to be a Centre Chap, ix. 
of Unity, but is a Source of Confusion to all 
Christendom. It rejects the wisdom, revokes the 
judgments, and annihilates the authority of the 
Universal Church, as represented in General 
Councils 2 , by its claim to negative and rescind Above, 
their decrees ; it claims infallibility, but not only ' ' 
has it erred grievously 3 , but it would reduce the 
Church to a perpetual necessity of erring by sub- 
jecting it to the uncontrolled will of one man; it 
destroys the Order and Jurisdiction of Bishops 4 , 
by resolving all into its own power ; and so dis- 
honours Christ, from Whom they derive their Gal. i. l. 
power, and deprives the Apostles of their legitimate 2Cor.xi.28. 
posterity and succession ; thus perverting the cha- 
racter of the Church from Apostolic into Papal, 
and degrading Bishops into its own Vassals, as is Above, 
evident from the oath now imposed upon Bishops p ' 18 °' 22 ^' 
by the Pope of Rome, which fully confirms the 
prophetic speech of Pope Gregory the First to the Above, 
Bishops of Greece, 66 Si unus universalis est, restat 2iso 79 ' 
ut vos Episcopi non sitis." (Epist. lib. v. 68 3 torn. ii. 
p. 984.) 

1 Archbp. Laud, Sermons, p. 122, London, ed. 1651. 
While they seeke to tye all Christians to Rome by a divine 
precept, their ambition of soveraignty is one and maine cause 
that Jerusalem, even the whole Church of Christ, is not at 
Unity in itselfe this day. — Ibid. p. 258. The Pope, which 
Bellarmine hath put into the definition of the Church that 
there might be one ministerial Head to keepe all in Unity, 
is as great as any, if not the greatest, cause of divided 
Christianity. 

2 Card. Bellarm. De Pontifice. Tota firmitas Concili- 
orum est a Pontifice. By the bull In Ccena Domini, all who 
dare appeal from the Pope to a Council are under sentence 
of excommunication. 



258 



THE BISHOP OF ROME HAS 



Part II. 3 Pope Gregor. L, ii. p. 771. Cum fortasse is in errore 

^ ' perit, qui Universalis dicitur, nullusjam Episcopus remansisse 

in statu Veritatis invenitur. For an enumeration of errors 
and heretical opinions maintained by individual Bishops of 
Rome from time to time, see Gerhard, V. p. 407. E. Papis, 
Zephyrinus fuit Montanista, Marcellinus idololatra, Liberius 
et Felix Adriani. Anastasius communicavit cum Photino, 
Vigilius fuit Eutychianus, Honorius Monothelita. Com- 
pare also Barrow, Pope's Supr. p. 266. Bingham, XVI. i. 
14. Roqth, Script. Eccles. ii. 512 — 516 ; and even Bossuet 
in his Defense de la Declaration j and Hist. Eccl., Paris, 1768, 
i. p. 342. L'illustre M. Bossuet donne a ce scandale du 
Pape Zosime le nom de chute terrible (casus gravis), de raeme 
qu'a celui qu'avoit auparavant cause le Pape Libere. 

4 Archbp. Bramhall, i. p. 252. Though the Popes do 
not abolish the order of Bishops or Episcopacy in the 
abstract, yet they limit the power of Bishops in the concrete 
at their pleasure by exemptions and reservations, holding 
themselves to be the Bishops of every particular see in the 
world, during the vacancy of it, and making all Episcopal 
jurisdiction to flow from them, and to be founded in the 
Pope's laws, because it was but delegated to the rest of the 
Apostles for a term of life, but resided solely in St. Peter as 
an Ordinary to descend from him to his successors the 
Bishops of Rome, and to be imparted by them to other 
Bishops as their Vicars or Coadjutors, assumed by them 
into some part of their charge. (Bellarmin. de Rom. Pontif. 
i. ii. iv. 23 — 25.) By this account the Pope must be the 
Universal or Only Bishop of the world ; the Keys must be 
his gift, not Christ's ; and all the Apostles, except St. Peter, 
must want their successors in Episcopal jurisdiction. What 
is this but to trample upon Episcopacy, to dissolve the 
primitive bands of primitive Unity, to overthrow the discipline 
instituted by Christ, and to take away the line of Apostolical 
succession? See also Bramhall, i. 189. Casaubon, Exerc. 
Baron, xiv. p. 280-1. Bellarmin. de Pontif. iv. xxiv. 
Barrow in Christian Inst. iv. 93. Keble, Preface to 
Hooker, I. p. lx. Add to this what the Papacy had done 
and was daily doing to weaken all notions of independent 
authority in Bishops, of which proceedings the full develope- 



NO SUPREMACY IN THESE REALMS. 259 



merit may be seen in the proceeding of the Italian party at Chap. IX. 
Trent. 1 v ' 

That all Power of Order is resolved by the Papacy into 
itself, is clear from the Pontificale Rom. p, 87, ed. Rom. 
1818. Antequam obtinuerit quis Pallium, licet sit conse- 
cratus, non sortitur nomen Patriarchae aut Primatis aut 
Archiepiscopi, et non licet ei Episcopos consecrare, nec con- 
vocare concilium, nec Chrisma conficere, neque Ecclesias 
dedicare, nec Clericos ordinare. 

Cardinal Zabarella, in c. licet extra de electione. Papa 
invasit omnia jura inferiorum Ecclesiarum, adeo ut inferioris 
Ordinis Praelati pro nihilo sint ; et nisi Deus succurrat, vehe- 
menter periclitaturus est status Ecclesiarum. 

But how, then, is the Unity of the Church 
to be preserved since it cannot be by the claims of 
the Pope? 

St. Paul informs us. " There is one Body, Eph- iv - 
and one Spirit, and one Hope of our calling ; one 
Lord, one Faith, one Baptism; one God and 
Father of us all 1 ." He does not add, " One Visible 
Head." Let all the members of the Catholic 
Church be "joined together in the same mind l Cor.xii.28. 

J ° Eph. iv. 10. 

and in the same judgment; " let them "walk by Above, p. 8. 

the same rule, and mind the same thing;" let 19 ' 

them be united in the same Faith, in the same 

Sacraments, and in the same Apostolic Discipline 

and Government : let them communicate with one Matt, xviii. 

17 20 

another 2 by means of their lawful Bishops,' in Acts xv. 2. 
National and in General Councils, according to 28- xv1, 4- 
the institution of Christ, and to universal primi- 
tive practice ; let them all, each in his own sphere, 
6e endeavour to maintain the unity of the Spirit in 
the bond of peace and they will then enjoy the 
blessing of primitive Christian Unity. But they 
will never attain this Unity by subjection to 



260 



THE BISHOP OF ROME HAS 



Part It. one supreme visible Head, of which the Primitive 
Church knew nothing ; and especially they cannot 
expect it from subjection to such a supreme visible 
Head as subverts the Ancient Faith by a New 
Creed, mutilates the Sacraments, destroys Apos- 
tolic government, and sets at nought the authority 
of the Church in her Synods, and having thus 
dissolved the bands of Unity, proceeds to exact 
an implicit subjection to all these Innovations and 
Infractions, as an essential condition of Communion 
with itself, and as a test of Church Membership, 
and as necessary to eternal salvation 3 . (See also 
above on this subject, Pt. i. ch. ii. & Pt. i. ch. ix. 
at end.) 

1 S. Aug. in Epist. S. Joann. vi. In uno corpore sumus ; 
Unum Caput habemus in Ccelo. Tertullian, De Prescript, 
c. 10. Communicatio pacis, appellatio fraternitatis, contes- 
seratio hospitalitatis. See the Prayer for Unity, in the 
Form of Prayer and Service for the Queen's Accession. 

2 Rainolds' Conf. with Hart, p. 206, 1598. The wisdom 
of God hath committed that chieftie of judgment, not to the 
sovereign power of One, but to the common care of many. 
For when there was a controversie in the Church of Antioch 
about the observation of the law of Moses (Acts xv. 2), they 
ordained that Paul and Barnabas, and certain other of them, 
should go up to Jerusalem to the Apostles and Elders about 
that question. So by their common decree the controversie 
was ended, the truth of faith kept, and peace maintained in 
the Church. After which example the Bishops who suc- 
ceeded the Apostles made the like assemblies on like occa- 
sions. (Euseb. H. E. v. 14. 21, 22. vii. 26. 28, &c.) So 
did Apostles and Apostolic men provide against schisms. 
Their wisedome reached not to the policie of one Chief 
Judge. See also Bp. Bilson, Christian Subjection, p. 305. 
Hooker, I. x. 14. IV. xm. 8. VIII. hi. 6. 

Bp. Carleton, de Ecclesia, 234 — 242. Multi Episcopi 
unum Episcopatum constituting Archbp. Bramhall, ii. 320. 



NO SUPREMACY IN THESE REALMS. 261 



615. On Councils as means of Unity. Barrow on Unity Chap. 
of the Church, vi. p. 534—548. ' v_ 

Bp, Patrick, Sermon on St. Peter's Day, 1687, p. 69. 
The Holy Ghost hath told us that there is but one God the 
Father, of Whom are all things, and we in Him ; and one Lord 
Jesus Christ, by Whom are all things, and we by Him (1 Cor. 
viii. 6) ; and one God and one Mediator between God and 
men, the man Christ Jesus, so that to use any other, is to 
fall into a Schism, and break the communion of the Church 
of Christ, as they of the Church of Rome have done, both 
by this and by changing the ancient Government Discipline 
and Faith of the Church ; they have separated themselves 
from the rest of the Christian world, by usurping universal 
jurisdiction, as well as by many other things, and so broken 
that charity which gives the greatest efficacy to our prayers. 

Leslie, Rev. Charles, Case Stated, &c. p. 208, ed. 1714. 
This Universal Supremacy is merely imaginary ; it was never 
named by Christ, and never was in fact. And so far is it 
from being the Centre of Unity, that the pretence to it has 
been the great breach of Unity among Christian Churches, 
and is at this day : for this is it which stops the Bishops in 
the communion of Rome from exercising that authority 
which Christ has given them over their own flocks, and 
which was freely exercised by the Bishops in the primitive 
Church ; and which, if restored, would open the way to that 
Catholic Communion wherein the true Unity of the Church 
doth consist. 

Bingham, XVI. i. 14. The unity of the Church was 
sufficiently provided for by the agreement of all Churches in 
the same Faith, and the obligation that lay upon the whole 
College of Bishops, as equal sharers in one Episcopacy, to 
give mutual assistance to each other in all things that were 
necessary to defend the faith, or preserve the unity of the 
Church entire in all respects, when any assault was made 
upon it. It was by this means, and not by any necessary 
recourse to any Single, Visible, Standing Head, that anciently 
the Unity of the Church w r as preserved. 

3 Concil. Lateran. sub Leone X. sess. 10. De neces- 
sitate salutis est omnes Christi fideles Romano Pontifici 
subesse, prout Divinse Script urse et Sanctorum Patrum tes- 



262 ROME HAS NO SUPREMACY, &C. 



Part II. timonio edocemur, et Constitutione Bonifacii Papae VIII. 
' quae incipit Unam Sanctam (quam) sacro prsesenti Concilio 
approbante innovamus et approbamus. 

Archbp. Bramhall, ii. p. 201. Pius the IVth did not 
only enjoin all ecclesiastics, seculars and regulars, to swear 
to his new Creed, but he imposed it upon all Christians as 
" veram fidem Catholicam, extra quam nemo salvus esse potest." 
(Bulla Pii IV. in Act. Concil. Trident. Labbe, Concil. xiv. 
p. 946. B.) 



PART III. 



€f)e (Efmrtf) of <£nglanii in it$ (&MI delations* 



CHAPTER I. 

CHURCH AND STATE ONE SOCIETY UNDER 
DIFFERENT NAMES. 

You have spoken of the English Church Chap. 
as independent; but is it not dependent on the 
State? 

$L No : in the case of a Christian community, 
the words Church and State designate the same 
thing under different relations. The term Church 
describes the Whole National Community in its 
religious capacity, the State describes it in its civil. 
Church and State are dues formaliter, sed una mate- 
rialiter ; they are diffe7*ent names of the same body 
politic 1 , as Christian and Citizen are different 
names of one human body. — And as an indivi- 
dual's Christianity does not depend on his citizen- 
ship, though his happiness as a Christian greatly 
depends on his conduct as a Citizen; so the 
existence of the Community as a Church does not 



264 CHURCH AND STATE ONE SOCIETY 



IIL ) depend on its constitution as a State, though its 
efficiency and prosperity as a Church is greatly 
affected by its civil acts as a State. 

1 Hooker, VIII. i. 5. The Church and Commonwealth 
are names which import things really different, but those 
things are accidents, and such accidents as may and should 
always dwell lovingly together in one subject, (Hooker, 
VIII. m. 6.) in a free Christian state or kingdom, where 
one and the selfsame people are the Church and the Com- 
monwealth. 

Archbp. Laud, Sermons, 1651. Sermon i. on Ps. cxxii. 6, 
7. When you sit down to consult, you must not forget the 
Church ; and when we kneel down to pray, we must not 
forget the State : both are but One Jerusalem. — P. 9. Both 
Commonwealth and Church are collective bodies, made up 
of many into one ; and both so near that the same men which 
in a temporal respect make the Commonwealth, do in a spiritual 
make the Church : so one name of the mother city serves 
both, that are joined up into one ; and p. 35, The same men 
which, in respect of one allegiance, make the Commonwealth 
do, in respect of one Faith, make the Church. 

Saravia, de Honore Praesulibus debito, p. 71. Sunt qui 
Ecclesiam in Republica esse putant tanquam ejus sit quaedam 
pars, et quod Ipsa tota Respublica non sit Ecclesia. Verum 
haec distinctio in Christiano populo locum non habet. Ubi 
totus aliquis populus nomen dedit Christo, et nemo illic sit 
qui Christi Baptismo non sit tinctus, Ecclesia est Respublica, 
et Respublica est externa et visibilis quaedam Ecclesia. See 
below, Abp. Bramhall, p. 279. 

Casaubon, de Lib. Eccles. ii. Epist. p. 176. Ex eo tempore 
quando Christianismi professio vulgo f'uit suscepta, qui Rem- 
publicam constituebat populus idem etiam Ecclesia fuit. 

G. I. Vossius, De Jure Magistrates in Rebus Ecclesias- 
ticis, p. 863, ed. 1701. Potestas eorum qui publica sunt 
vocatione instructi vel civilis est vel Ecclesiastica. Civilis 
procurat humanum bonum uti evbaifioviav 7to\itlkt)v. Atque 
hoc respectu Societas hominum non Ecclesia sed Respublica 
vocatur. Potestas vero Ecclesiastica procurat Spirituale 



UNDER DIFFERENT NAMES. 



265 



bonura uti beatitudinem coelestem ; atque eo respectu hsec Chap. I. 
ipsa Societas non jam Reipuhlicce sed Ecclesus nomen obtinet. v u 

Burke, vol. x. p. 43. An alliance between Church and 
State in a Christian Commonwealth is, in my opinion, an 
idle and a fanciful speculation. An alliance is between two 
things that are in their nature distinct and independent, 
such as between two sovereign states. But in a Christian 
Commonwealth the Church and State are one and the same 
thing. The Church has been always divided into two parts, 
the clergy and the laity ; of which the laity is as much an 
essential integral part, and has as much its duties and privi- 
leges as the clerical member, and in the rule, order, and 
government of the Church has its share. 

<©. You say that Church and State are two dif- 
ferent names of the same thing; and that the 
same men who in spiritual respects make the 
Church do in temporal make the State; can you 
explain by what process this comes to be so? 

Let us suppose, for example, the condition 
of the Roman Empire when Christianity was first 
preached. The State was then heathen, and its 
citizens were Pagans. The Gospel prevailed; 
many Roman citizens became Christians, and at 
length the Emperor of Rome professed the faith 
of Christ. Now, the citizens did not lose any of 
their civil rights, nor the Emperor 1 his imperial, 
by embracing Christianity ; but both brought with 
them their secular privileges and functions into 
their new religious condition. And thus the Roman 
State became a Christian Church ; and so it con- 
tinued long to be. And when the Roman Empire 
was broken up into several nations, each Nation 
became not only an independent State but also a 
National Church. And every heathen Nation which 
now embraces Christianity becomes a Church in 

N 



266 CHURCH AND STATE ONE SOCIETY 



^Par t hi. the same manner as the Roman State did. And 
thus every Christian Nation is both a Church and 
a State, according to the relations in which it is 
viewed; not, however, that it is in any case a 
perfect Church (for there is no perfect Church on 
earth) any more than it is a perfect State, but one 
Church varies greatly from another in soundness, 
and from itself at various times. 

1 On the other hand, the Emperor gained new rights and 
was called to new duties, as Governor of the Community, 
not only as a State, but as a Church ; or as Bp. Andrewes 
expresses it, Tortura Torti, p. 377, Caesari, si Christianus 
fit, ut Constantino, idem juris in Ecclesiam est in Novo 
Testamento quod in Vetere Josiae fuit. Turn Reges Ecclesiae 
gubernacula capessant cum conversi ad fidem fuerint. Red- 
denda enim Ccesari quae Ccesaris sunt. Caesaris sunt quae 
Caesari debentur. Debentur autem Caesari Christiano quae- 
cunque olim a Populo Dei sub Veteri Lege Regibus suis 
officia vel debita vel persoluta sunt — non in Regni rebus 
solum sed etiam Ecclesice. 

<0|. But may not a Nation divest itself of its reli- 
gious character, and exist only in its civil one ? 

No doubt it may de facto , by utterly apo- 
statizing from Christianity, and relapsing into 
Prov. xiv. heathenism ; but no Community 1 can prosper 
Ps.cxxvii.l. without religion any more than an Individual 
Ps. xxxm. can . nQn a n un d e b ea ta Civitas, aliunde homo, as 
Jcr. xi. 8. St. Augustine says, and male vivitur ubi non de 
Deo bene creditur. 

1 Archbp. Laud, Sermons, vi. p. 176. Unity is a binder 
up ; and Unity of Spirit (which is Religion's Unity) is the 
fastest binder that is. And lest it should not bind fast 
enough, it calls in the bond of peace ; so that no man can 
exhort unto, and endeavour for the Unity of the Church, but 
at the same time he labours for the good of the State. . . . 
Unity not kept in the Church is less kept in the State. 



( 



UNDER DIFFERENT NAMES. 267 

And the schisms and divisions of the one are both mothers Chap. I. 
and nurses of all disobedience and disjointing in the other. 
So the Apostle's exhortation (Eph. iv. 3) goes on directly 
to the Church, by consequent to the State. 

<E|. But did not ancient Republics flourish with- 
out religion ? 

H. No; on the contrary, they flourish by reli- 
gion \ 

1 See the copious citations by Bp. Taylor on this subject, 
Rule of Conscience, iii. iii. Rule iv. 

<SJ. But how could they flourish by idolatry? 
They did not flourish by idolatry, as ido- 
latry ; but they flourished by it, as far as it was a 
Religion, opposed to Atheism or no Religion, 

Hooker, V. xn. 6. V. lxxvi. 6. 

(f&. Are, then, civil communities bound to main- 
tain religion ? 

Yes; and Christian men united together in Deut.xxviii. 
that Society which is called a Body Politic, are i Sam. xii. 
bound to maintain the Christian Religion in J 4, ... 1n 

o Isa. in. 10. 

soundness and purity, as their most important Below, 

, ^ ch. iv. 

concern 1 . 

1 Hooker, V. l. 2. Pure and unstained Religion ought to 
be the highest of all cares appertaining to public regiment ; as 
well in regard of the aid and protection which they who 
serve God confess that they receive at His merciful hands, 
as also for the force which Religion hath to qualify all sorts 
of men, and to make them in public affairs the more 
serviceable ; Governors the apter to rule with conscience ; 
Inferiors for conscience sake the willinger to obey. Bp. 
Andrewes, Tortura Torti, p. 381. Religionis cura non est 
regia tan turn, sed in regiis prima. 

Burke, vol. x. p. 43. Religion is so far, in my opinion, 
from being out of the province or the duty of a Christian 
magistrate, that it is, and it ought to be, not only his care, 
N 2 



268 CHURCH AND STATE ONE SOCIETY, &C. 



Part III. but the principal thing in his care ; because it is one of the 
* ' great bonds of human society ; and its object, the supreme 

good, the ultimate end and object of man himself. 

By what law are they so bound ? 
$L By the will of Almighty God, Who has 
made man a social being, and Whose work 
human Society is l , which He wills not only to 
exist, but to exist in the most perfect condition of 
Prov. xiv. which it is capable ; and since " Righteousness 
exalteth a Nation," and " Religion is the root of 
every virtue 2 ," and the Christian Religion is the 
foundation of all Christian virtue ; therefore a 
community is bound to maintain and promote by 
all means in its power the public and private exer- 
cise of the Christian Religion. 

1 Burke, vol. vi. p. 326. God wills the State. 

2 Hooker, V. 1. 

<E^. Its duty, then, to itself, as well as to God, 
prescribes the same thing? 
Ps.cxxvii.i. Yes, certainly, "happy and blessed are the 
People who have the Lord for their God;" "all 
things religiously taken in hand are prosperously 
ended 1 and what the heathen poet said to his 
own country, may be said to all States and King- 
doms, 

Dis te minor em quod geris, imperas : 
Hue omne principium, hue refer exitum ; 
Di multa neglecti dederunt 
Hesperice mala luctuosce. 

(Hor. Carm. iii. 6, 5 — 8.) 
1 Hooker, V. i. 2. S. August. Civ. Dei, v. c. 24. Lord Ch. 
J. Coke, Litt. 95. Nunquam res humanae succedunt, ubi 
negliguntur divinas. Hooker, V. i. 4. When the Kings of 
Israel, to better their worldly estates (as they thought), left 



csliv. 15 
Judith v 
17—21. 
xi. 10. 



DUTY OF KINGS AND STATES, &C. 269 



their own and their people's ghostly condition uncared for, Chap. II. 

by woful experience they both did learn that to forsake the v "~ v ' 

true God of heaven is to fall into all such evils upon the face 
of the earth, as men either destitute of divine grace may 
commit, or unprotected from above may endure. 



CHAPTER II. 

ON THE DUTY OF KINGS AND STATES TO PRO- 
FESS AND TO PROMOTE THE TRUE FAITH. 

<©. But, it is asked by some, if a State provides 
for the interests of Religion, does it not intrude 
upon God's own office? 

$L God graciously vouchsafes to Kings and 
States the privilege of advancing His glory. This 
is the greatest honour they can enjoy, and the 
forfeiture of it is their severest punishment ; and 
as it would be sin and folly on their part to 
ask Him why He gives them this privilege, so it 
would be very unreasonable if they, who derive 
all their power from God and are most indebted 
to Him and dependent on Him, should not also 
be foremost to make acknowledgments to Him 
of this their obligation and of their dependence, by 
profession of His truth, by faithfulness in His 
service, and by zeal for His glory. 

You say that Kings and States derive their 
power from God; can then a power which is 
sometimes tyrannically abused be said to be 
divinely derived? 

$U God is the only source of all power ; but He 
is the source of none of its abuses; yet in His 
n 3 



270 THE DUTY OF KINGS AND STATES 



Par t III, wisdom He often uses bad Governors to chastise 
bad subjects, and to prove and try good ones l , 
and to train them by wholesome discipline to higher 
degrees of goodness, and thus to prepare them for 
greater fruition of glory. 

1 S. Iren. v. 29. Quidam Reguni ad correctionem et 
utilitatem subditorum dantur a Deo, quidam ad timorem et 
pcenam. S. Chrysostom, ad Rom. xiii. S. Augdstin, de 
Civ. Dei, v. c. 21. Qui dedit imperium Constantino Chris- 
tiano, Ipse etiam Apostatae Juliano. Qui Mario imperium 
dedit, etiam Caio Caesari ; qui Augusto, Ipse et Neroni. 
S. Aug. Epist. ad Vincent. Terror temporalium potestatum, 
quando veritatem oppugnant, justis et fortibus gloriosa pro- 
batio est, infirmis periculosa tentatio. 

You say that God is the source of all 
power, but does not St. Peter call the Civil Ma- 
1 Pet. ii. 13. gistrate an Ordinance or Creation (kt'kjiq) of 

Man? 

Yes. The form of Government, and the 
choice of persons to administer it is frequently 
from man ; but the power and authority of Govern- 
ment, when constituted, is from God 1 : the ordi- 
nance of the Civil Magistrate is per populum, who 
is its mediate and instrumental cause, but it is a 
Deo, who is its principal and efficient cause 2 , and 
therefore St. Peter says, " Submit yourself to 
every creation of man, for the Lord's sake and 
Rom. xiii. 1. St. Paul, "Let every soul be subject to the higher 
powers (eZovglcliq), for there is no power but from 
God (airb Qeov) : the powers that be, are ordained 
of God (vtto Qeov) ; and he that resisteth the 
power, resisteth the ordinance of God. 9 ' 

1 Bp. Andrewes, Private Devotions, p. 48, ed. 1830. All 
the kingdoms and governments of the whole earth are Thy 
1 ordinance (Rom. xiii. 2), albeit an institution of man 



TO PROMOTE THE TRUE FAITH. 271 



(1 Pet. ii. 13). Bp. Sanderson, Preel. vii. 15. Bramhall Cha p. II. 
and Horsley in Christian Institutes, iii. 39. Abp. 
Leighton, in 1 Pet. ii. 13. Hooker, viii. 11. 6. Unto 
Kings by human right, honour by very divine right is due. 

2 Col. i. 16. iv ai>T(p (XpicrTO)) eKTLcrdr) ra navra . . 
e'lre Opovoi, e'tre KvpiorrjTes, eire ap^ai, eire i^ovcriai, ra iravra 
bi avrov kqX els avrov eicna-rat. See below, p. 268 ; 
above, 19, 20. 



<£}. Kings and States, then, derive their power 
from God; but did not Christ disclaim all civil 
power, and renounce all exercise of it in His be- 
half, when He said to Pilate, My kingdom is not of John xviii. 
this world [Ik tov kogixov tovtov) ? 

Christ, when He spake these words, was J ° hn xix - 
standing before the Roman governor, being ac- 
cused by the Jews of usurping Caesar's authority ; 
this is what He disclaimed; and it is to be ob- 
served that He does not say, My kingdom is not 
in this world (lv rw Koap.^ rourw), but, it is not 
from hence (evrcuOev), that is, not derived from 
this world (k tov Koafiov tovtov *), an expression 
which He used in the same sense on two other John viii. 
occasions ; nor is it to be advanced by worldly 23, xv - 10 - 
force, for then, as He says, His servants would 
have fought for Him. Christ, to Whom as 
Creator and Redeemer of the world " all power Matt> 
in heaven and earth is given/' Who is " the Prince g™- * 8 - 
of the Kings of the earth," He Himself is the 
source of all Power; and He did not come to 
make Himself an earthly King, but He did come 
to make Kings members and ministers of His Wisd, vi. 4. 
kingdom. And it is clear from Holy Scripture, 
that though Christ did not come into the world to 
exercise earthly power in His own person, yet 
n 4 



272 THE DUTY OF KINGS AND STATES 



^l^^L a M ^ey who have earthly power, are bound to 
exercise it for the promotion of His glory. 

1 Theophylact, in Joann. c. 18, p. 743. eme, on r) 
ftao-ikeLCi pov ovk eo~Tiv €K tov Koapov tovtov' koi avdis, 
oti ovk eo~Tiv ivTev dev' ov yap elnev, ovk eariv iv tco 
Kocrpco, ovde eaTiv ivTavOa' fiacriXevei pev yap (o Xpi<7- 
tos) iv tco Koo-pco Ka\ rrpovoelTai tovtov, Ka\, cos fiovkeTai, 
ivepiayei to. iravra, ovk eo~Ti he eK tov Koapov r) (Bao-iXeta 
avTov, aAV avcodev Ka\ irpoaicovios — eVeira ttcos av vorjOeir) 
to els to. %8ia rjXdev, el prj rjv 6 Koapos 'Idtos avTov ; 

S. Aug. Tract, in S. Joann. cxv. Non ait, ' Regnum 
meum non est hie,' sed 'non est hinc :' Hie enim est Regnum 
Ejus, usque in finem saeculi. 

How does this duty of Kings to maintain 
and promote the true Faith appear from Scrip- 
ture? 

Rom. xiii. As has been before stated, Kings 1 are there 

Col. i.16. represented to us as God 5 s Vicegerents and a Mi- 
ISffe" 4 ' ' n i sters f° r good 55 to men (SmKOvot, XeiTovpyoi). 
in the ori- They derive their power 2 from Christ, by Whom 
Dan. ii. 21. "all things were created, whether they be Thrones, 
Wim vi or Dominions, or Principalities, or Powers;' 5 and 
15. "Who is the only Potentate, the King of kings, 

5. and Lord of lords; 55 "by Whom kings reign and 

princes decree justice ; 55 and God has promised 
Isa. xlix. that " Kings shall be the nursing-fathers, and 

23 Ix 16 . 

Acts iv. 25 Queens the nursing-mothers, 55 of His Church. 

~ 27 - And the second Psalm, which prophesies of this 
very event, which has just been mentioned, I 
mean of Christ standing before Pilate, when, it is 
also to be observed, our Lord spake of Pilate's 
official power as derived from above {avujQzv) 
(i. e. from Himself 3 ), concludes with an exhortation 
from the Royal Psalmist to Kings and all in 

Psalm ii. 12. authority, to be wise and serve the Lord ivith fear, 



TO PROMOTE THE TRUE FAITH. 



273 



and to kiss the Son, i. e. to reverence Christ, as J^hap, II- 
their subjects reverence them. " Praise the Lord," P^ 1 ™ ^ 
he says again, "ye Kings of the earth, and all People, R ev . iv. lb. 
Princes, and all Judges of the World." And, in 
the Revelation, the hventy-four elder's, cast their 
crowns before His throne ; and the voices in heaven 
say, " The kingdom of this world is become the Rev. xi. 15. 
kingdom of the Lord, and of His Christ." That f 6 ev i7* lx ' 
cannot be otherwise than glorious for Kings and xxi - 24 - 
Nations to do, which, when done, is sung of by 
Angels in heaven, as redounding to the glory of 
Christ. 

1 S. Iren. v. 20. Cujus jussu nascuntur homines, Hujus 
jussu et reges constituuntur. Tertullian, Apolog. 30. 
Ideo magnus est imperator, quia ccelo minor est ; inde est 
imperator unde et homo ; inde potestas illi unde et spiritus. 
Ad Scap. 2. Imperator homo a Deo secundus, quicquid est 
a Deo consecutus ; et solo Deo minor, omnibus major, dum 
solo Deo minor. S. August, iv. 722. 1141. Jam in fronte 
Regum Crux ilia fixa est, &c. 

2 Hooker, VIII. iv. 6. !No power (saith the Apostle) but R m. xiii. 1. 
from God, nor doth any thing come from God but by the 

hands of our Lord Jesus Christ. — All authority of man is 
derived from God through Christ, and must by Christian 
men be acknowledged to be no otherwise held than of and 
under Him. See Bp. Overall, Convocation Book. Book i. 
c. 2. xxxv. xxxvi. Casaubon. de Lib. Eccles. c. 11. iv. 

3 S. Aug. in Psalm, xxix. and xxxii. Tom. iv. p. 195 and 
287. 

But if the National Community is obliged 
to promote religion, must it not profess some one 
form of religion, and one at variance with that of 
many of its members, where they differ in their 
religious opinions? 

The Community consists of men, who are 
n 5 



274 THE DUTY OF KINGS AND STATES 



Par t hi. bound to profess the true faith, which is one, and 
Eph. iv. 5. one only \ 

1 S. Hieron. in Esai. xix. Unum altare dicitur, sicut una 
fides, et unum baptisma, et una Ecclesia. See above, pp. 29 — 32. 
See further below, pt. iii. ch. iii. 

<5|. But when they differ in their belief, how 
can this be done? is it not very difficult to be 
attained ? 

2 Co^iL ^' A11 y° od tnm S s are difficult ; and Unity we 
11. know is one of the best. It is too great a good 

to be acquired except by a hearty combination of 
Phil. i.27. d es i r e } resolution, and earnest endeavour (vTrovSrj 1 ). 

They who differ ought, therefore, as they value 
their salvation and the cause of Piety and Charity, 
first of all carefully to consider the grounds of their 
Ga5°v 20 3 differences, remembering the evil and sinfulness of 
Psaim strife and the blessings of unity ; and they ought to 
cxxxm. l. eu( j eavour therefore to put an end to their differ- 
ences, according to the advice of the Apostle, 
Eph. iv. 2. « endeavouring earnestly (aTrov^dZovreg) to keep the 
l Cor. i. 10. jjnity f the Spirit in the bond of peace ; 99 " I 
beseech you, brethren, by the name of our Lord 
Jesus Christ, that ye all speak the same thing, and 
that there be no divisions among you, but that ye be 
perfectly joined together in the same mind and in 
the same judgment" {vol koX yvto/uy) ; i( doing 
nothing through strife, but being of one accord, 
earnestly following after the things which make 
for peace, and wherewith one may edify another." 

1 Archbp. Laud, Sermons, vi. On Unity. Keep then the 
Unity of the Spirit ; but know withal (and it follows in the 
text, Eph. iv. 3) that if you will keep it you must endeavour 
to keep it. For it is not so easy a thing to keep Unity in 
great bodies as it is thought ; there goes much labour and 



TO PROMOTE THE TRUE FAITH. 



275 



endeavour to it. The word is o-7rovdd£ovres ; study, be care- Ohap. II. 
ful to keep it. St. Augustine reads it, satagentes, do enough ' 
to keep it : and he that doth enough, gives not over till it be 
kept. Nay, the Apostle comes so home, that he uses two 
words, and both of singular care for Unity : for he does not 
simply say, Keep it ; nor simply, Endeavour it; but, Study, 
endeavour to keep it. Now no man can keep, that is not 
careful ; and no man will endeavour, that is not studious. 
" Neither is it" (says St. Chrysostom) "every man's suffi- 
ciency to be able to keep Unity." And the word implies 
such an endeavour as makes haste to keep : and indeed no time 
is to be lost at this work. 

But if they who differ are sincere in their 
differences, are they responsible for their opinions, 
even if they are erroneous ? 

Certainly they are. God has not only given 
us Conscience, but He has also given us His Law 
to regulate it. It is not indeed to be supposed, 
that any man is guilty because he is sincere, or 
could be innocent, without sincerity ; but sincerity 
in error may, and generally does, proceed from 
bad moral habits ; it is often the result of violation 
of God's Law, and of resistance to His grace, John xvi. 2. 

if i , i Actsxxvi.9. 

i. e. it proceeds from such a temper and practice Phu. m. e. 
as is forbidden and condemned by God, and as 
can produce no good fruits ; and therefore it is 
not conscience or good intention alone which can 
give us any well-grounded assurance of acquittal 
and acceptance with God. 

You mean, then, that we ought to derive 
no assurance from our conscience, simply as con- 
science, and that we have no right to presume 
that its persuasions are not punishable, merely 
because they are sincere ? 

IE. I do \ The Jews, even when they put our 
Blessed Lord to death, thought that they were 
n 6 



276 THE DUTY OF KINGS AND STATES 



Part hi. doing God service. "All the ways of a man 55 
(says Solomon) "are clean in his own eyes; but 

xiv° V i2 Yi ' 2 ' ^ e k° rc * weigheth the spirits:" and "There is a 
way which seemeth right unto a man ; but the end 
thereof are the ways of death" 

1 XXXIX Articles. Art. xviii. They are to be had 
accursed, that presume to say that every man shall be saved 
by the law or sect that he professeth, so that he be diligent 
to frame his life according to that law and the light of nature. 
See also Art. xiii., and W. Law, Letters to Bp. Hoadly, 
pp. 331—334, and p. 570, in Scholar Armed, vol. i. Of Sin- 
cerity and Private Judgment. 

In what cases, then, may our conscience 
be pleaded by us ? 

First, when our conscience is right, i. e. re- 
Acts xxiv. g U lated by God's Law ; or, in other words, when 
l Tim. i. 5. we have used all the means in our power to reform 
19. m. 9. ^gpg - g err0 neous, to inform it where it is 
ignorant, and to conform it to Reason and Religion 
where it is refractory \ 

1 Canons, 1603. Canon Ivii. We require and charge 
every person seduced as aforesaid to reform their ivilfulness, 
and submit to the order of the Church ; and if any will not 
be moved to reform their error and unlawful course, &c. 

Hooker, Preface, vi. 6 ; above, p. 40. — IV. x. 1. The 
most effectual medicine to heal their grief is not the taking 
away of the things whereat they are grieved, but the altering 
of their own persuasion concerning them. See also Bp. San- 
derson, Sermons, iv. § 24.29. Notes in Christian Institutes, 
iv. 417. 51 1—513. 607—609. See below, pt. iv. chap. ii. 

<S|. But, if the endeavour for unity fails, must 
still some one form of religion be professed? 

1H. There is, as has been shown (p. 29 — 32), one 
true faith, and one only ; and it is not less necessary 
for Communities to receive, nor less important for 



TO PROMOTE THE TRUE FAITH. 277 



them to profess, this one true faith, than it is for ^Chap.ii. 
Individuals to do so \ " How long halt ye be- Rev. Hi. 15. 
tween two opinions?" was addressed by God's i^fi. 
prophet not to Individuals, but to a State ; and ^f/gf dl 
a mixture of Religions was denounced by God Zeph. i. 5. 
as a national sin in the case of the Cuthites, 1 9J 1 ' X1X ' 
Avites, and Sepharvites, and other inhabitants of ^eu^xxii 1 
Samaritan cities. " He that sacrificeth unto any 9. 
god, save unto the Lord, shall be destroyed." 26. 
God declares that He will cut off all who "make ™; Jf; 
many altars to sin," and "worship and swear by Jud. vi. 10. 

-it- 7 , i 7 7 • »« • 1 ICor. v. 6. 

the Lord, and that swear by Malchim ; 1. e. who 2 Cor.vi.14. 
combine false religions with the truth. He has re- 
vealed Himself as " a jealous 2 God," i.e. as one 
who will bear no rival in the worship due to 
Him; and that He is to be "worshipped in 
truth and that He will not spare those who join 
error and corruption with His pure faith and 
worship. Religious divisions, religious compro- 
mises, and religious indifference, are sinful; and 
none of them can be remedied except by an 
earnest desire on the part of all the members of 
the community to join in the stedfast and zealous 
profession of the One true Faith ; and it is the 
duty of a Nation, and specially of its Rulers, as 
they hope to escape God's wrath and to receive 
His blessing, to aid and encourage all desires and 
endeavours for the attainment of this end, and to 
promote and maintain national unity in reli- 
gion by national Acts, and to abstain carefully 
from all that is of a contrary tendency. 

1 Bp. Bilson on Christian Subjection, p. 29. I reckon it 
cannot stand with a Prince's dutie to reverse the heavenly 
decree, " Thou shalt worship the Lord thy God, and Him 



278 THE DUTY OF KINGS AND STATES 



Part III. only shalt thou serve," (Matt. iv. 10.) by establishing two 
y v J Religions in one Realme. 

2 Lord Bacon, De Unitate Ecclesiae, iii. Inter attributa 
Veri Dei ponitur, quod sit Deus zelotypus, (Exod. xx. 5. 
xxii. 20. xxiv. 14.) itaque cultus ejus non fert mixturam. Bp. 
Andrewes on the Decalogue, p. 101. See S. Augustine's 
Sermon x. on the Judgment of Solomon (1 Kings iii. 16 — 28). 

<E|. But is it not unjust to levy taxes on those 
who dissent from a Church, for the endowment 
and extension of what the} 7 disapprove ? 

H. Almighty God did not so judge, when He 
Exod. xxx. commanded that a regular maintenance should be 

16 • 

Deut, xii. provided throughout Israel (where there were 
^Chron* 29 ' many worshippers of Jeroboam's calves and of 
xxxi. 4. Baal) for the maintenance of the Priests and the 
Mai. m. 10. temple. If every man were to be taxed only for 
what he approved, there would be no State Revenue. 
Many persons [e.g. Quakers, &c.) have religious 
scruples against war : is it therefore unjust that 
they should be taxed for the maintenance of the 
Army and Navy? No. Salus populi suprema Lex. 
So a Nation is not to suffer loss of or weakness 
in its spiritual army and navy, the Church, because 
many do not approve of its doctrines. 

Taxes are paid by subjects, in token of subjec- 
tion to the civil power, and to afford it the means 
of protecting their persons and property, and as 
a remuneration for its service in doing so; but 
taxes do not oblige the civil power to propagate 
the opinions of those who pay them, or not to 
propagate those which they disapprove. Christ 
ordered the Jews to pay tribute to Tiberius, 
who certainly did not propagate Judaism, but 
heathenism : and St. Paul ordered Christians to 
pay tribute to Nero, who persecuted Christianity ; 



TO PROMOTE THE TRUE FAITH. 279 

and the reason he gives, is that the imperial 
power was GocPs minister attending on the pre- 
servation of peace. Since also unity of Religion 
is the great preservative of public and private 
peace, the civil power acts unjustly to those who 
pay taxes, and inconsistently with its duty to 
them, if it encourages diversity of religions and 
does not maintain unity in the truth. 

Besides, Dissenters are Christians, and, as such, 
must desire the maintenance and extension of 
Christianity ; and they cannot suppose, or at least 
they can never prove, that a Nation can obey 
God, or hope for Peace and Prosperity, without 
promoting Religion. In England the individual 
Dissenter does prefer his own form of doctrine 
or worship to that of the Church, yet since he 
differs as much or more from other Dissenters of 
other Denominations than he does from the 
Church, and since the Church is established, he 
ought for the sake of peace and unity to desire its 
prosperity. He may, indeed, wish that those 
points in which he differs from the Church, were 
the doctrines of the Church, but how can he desire 
that those points in which he agrees with it, and 
by virtue of which he is in a certain sense a 
member of the Church, w r ere not taught, or that 
division were endowed instead of unity ? 

<f£. But may not the State promote different 
forms of Religion ? 

%, And where is it to stop, when it once begins 
to do so? ullusne excludet yiv^m finis? Besides, 
by endowing various forms of Religion, it would 
virtually endow none. It would deprive itself of 



280 THE DUTY OF KINGS AND STATES 



Part hi. its only sound support, that of Religion. It 
would promote, not Religion, but Indifference to 
Religion. It would tend to produce in the 
public mind the opinion that all Religions are 
equal; and thus would create universal laxity 
of belief and practice, and so hasten its own 
dissolution. But no : the duty of a State is to 
discern and maintain the true form of Religion ; 
and if it does this steadily and zealously, all reli- 
gious differences and difficulties, which arise mainly 
from the neglect of this duty, will with God's 
blessing soon disappear. 

<S|. Have we any Scripture Rules for such cases 
as these, where religious differences prevail? 

During the ministry of Jesus Christ and His 
Apostles, no State or Governing Power had as 
yet become Christian; but St. Paul writing to 
Christian Communities, sundry members of which 
differed from each other in religious opinions, 
does not teach them that on this account they 
l Cor. xvi. are to maintain no form, or different forms, of 
13, religious belief ; but, on the contrary, he exhorts 

them all to stand fast in the one true faith, not to 
Phil. i. 27. be corrupted from the simplicity or singleness 
Epii° r iv X i5,' (airXor^Tog) that is in Christ, and by speaking 
the truth in love, to confirm themselves and others 
in the true faith. 

<©. But may not the Community err in its 
religious belief ? 

It may, as an Individual may; but the pos- 
sibility of its making a mistake in its belief will 
never excuse a State, any more than an Individual, 
for professing no belief at all; but it ought to 



TO PROMOTE THE TRUE FAITH. 281 



make it careful to prove the truth and to hold it Chap. ii. 
fast; to "buy the truth " at any cost, and to "sell l Thess. v. 
it not" at any price. P r ' ov . xxiv> 

Ought not this possibility of error to make 23 - 
a Community charitable to those who hold dif- 
ferent opinions in religion? 

%L. Certainly ; and therefore it ought to abstain ^uke xiv - 
from persecuting those who err l , though at the Rev. Hi. 9. 
same time it ought to endeavour to reclaim the %om.xvi* 
erring 2 , by setting before them, promoting, and \\ im v} 3 
encouraging what is true, and by scrupulously —5. 
abstaining from giving any aid or patronage to 
what is false. 

1 Tertullian ad Scapulam, 2. Religionis non est reli- 
gionem cogere. S. August, ii. 403, 404. (Epist. c.) 
Lactant. Div. Inst. v. 20. Defendenda religio est non 
occidendo sed moriendo. Religio cogi non potest. Verbis 
potius quam verberibus res agenda est. 

2 Hooker, V. lxviii. 7. 

<?§. Is there any exception to this rule of Tole- 
ration ? 

Yes ; when opinions calling themselves reli- Dan. iii. 29. 
gious, tend to public scandal, to the subversion of Exod.' xxii." 
order, the destruction of loyalty, and to the dis- 28, 
solution of the Community, there they may pro- 
perly be made the object of civil restraints and 
penalties \ 

1 Bp. Barlow, Case of a Toleration, p. 30, ed. 1692. 

0$. But if the Community, acting as a State, 
touches religious matters at all, is there not a 
danger that it may intrude into some concerns 
which ought to be treated by it as a Church, and 
not as a State ? 

$L This, no doubt, may happen ; but there is a 



282 THE DUTY OF KINGS AND STATES 



Part hi. check upon such a deviation, in the fact that, as 
^ v ' the laymen of the community are members of it 
26 Ze xii? X 23 as a Church, 80 tne Clergy are members of it as a 
Matt. xxii. State 1 : and as the Clergy are commanded by God 
Mark x ii. to teach the difference between the holy and the 
ilike xx P r °f an e, so the civil Rulers of the State are to 
25. consider well the sin and danger of profanely 

intermeddling with holy things. But although 
such results may happen, it would be very un- 
patriotic, unloyal, and unchristian to desire, on 
that account, that the State should be without the 
power of exercising the noblest of her functions, 
that of promoting the glory of God ; and although 
Below, in Christian prudence and charity, individuals 
^Kings* 1 ' ought to forego the use of indifferent things, not 
Rom xii 4 publicly ordered, when there is a very great pro- 
21. bability of their abuse, and when this abuse is 

AbovJ hard 2 to rectify ; yet in the case of a positive 
p. 266, 267. public good, it would be very unwise and unchari- 
table to allow that any danger of its abuse should 
make us forget and forfeit its great legitimate uses ; 
rather, we ought to endeavour to remove the 
danger of the abuse, and thus to confirm and 
extend the use. 

1 Bp. Gibson, Codex, p. 1—20. 

2 Hooker, V. lxv. 12—17. 

<f&. What are the uses in the present case ? 
The State, by professing publicly the true 
Christian Faith in its national acts ; by mixing 
Zech. iv. Prayers, and religious Services, and Sacraments, 
with the solemn discharge of its civil duties ; by 
l Cor. xx-. supporting the moral and religious Discipline of the 
iTiin.v.18. Church, both as relates to Clergy and Laity; by 
giving additional vigour to ecclesiastical laws ; by 



TO PROMOTE THE TRUE FAITH. 283 



providing for the erection, endowment, and repair Chap. II. 
of Churches and Schools 1 ; by securing the com- 
petent maintenance of the Clergy ; by assigning 
to Bishops a place in Courts and Parliaments 2 ; 
confers great benefits, both spiritual and temporal, 
on all classes of society : it animates the whole 
body with religious life, and maintains it in peace 
and unity ; by giving external dignity to religion, Deut.xxxii. 
it preserves the rich from the danger of despising ^"t!xi. 5. 
it ; by endowing it, it provides for the regular, ^ lk | 2 iv - 14, 
sober, and unreserved preaching of the Word and James ii. 3. 
due administration of the Sacraments, and for pas- Mlcalllv13 - 
toral superintendence and religious consolation to 
both rich and poor ; in fine, it consecrates 3 itself to 
God, and brings down a blessing from Him on all 
its undertakings. 

1 See S. Hieron. in Zech. viii. on the erection of Churches, 
" expensis reipublicce." Gerhard de Magistratu Politico, 
vi. 592. Scholce sunt seminaria ac plantaria Ecclesiae. Quem- 
admodum in corpore huraano est suavissima venarum et arte- 
riarum av^vyia sive combinatio, ita in corpore Christi mys- 
tico, Ecclesise et Scholae pulcherrima quadam harmonia sibi 
invicem sunt conjunctse. De scholis igitur recte institu- 
endis Magistratus solicitus sit vel maxime. 

2 Hooker, VII. xv. 8. Let not envy so far prevail as to 
make us account that a blemish, which, if there be in us any 
spark of sound judgment or of religious conscience, we must, 
of necessity, acknowledge to be one of the chiefest orna- 
ments unto this land, by the ancient laws whereof the Clergy 
being held for the chief of those Three Estates, which toge- 
ther make up the entire body of this Commonwealth, under 
one supreme Head and Governor, it hath all this time ever 
borne a sway proportionable in the weighty affairs of the 
land : wise and virtuous kings condescending most willingly 
thereunto, even of reverence to the Most High ; with the 
flame of whose sanctified inheritance, as it were with a kind 
of divine presence, unless their chiefest civil assemblies were 



284 DUTY OF KINGS AND STATES, &C. 



Part III. so far forth beautified, as might be without any notable im- 
v ' pediment unto their heavenly functions, they could not 
satisfy themselves as having showed towards God an affec- 
tion most dutiful. 

Archbp. Laud, Answer to the Lord Say's Speech against 
the Bishops, (Remains, vol. ii. pt. 2, fol. 1700.) p. 1—21. 
The Bishops of England have ever sat all of them in Parlia- 
ment, the highest Court of Judicature, ever since Parliaments 
were in England. See Bp. Gibson, Codex, p. 125, note w, 
and p. 128. Christian Inst. iv. p. 661. 

Burke, Reflections on the Revolution in France, v. 195. 
While we provide first for the poor, and with a parental 
solicitude, we have not relegated Religion, like something 
we were ashamed to show, to obscure Municipalities or 
rustic Villages. No ; we will have her exalt her mitred 
front in Courts and Parliaments ; we will have her mixed 
throughout the whole mass of life, and blended with all the 
classes of society. 

3 Archbp. Laud, Sermon i. The commonwealth can 
have no blessed and happy being but by the Church. 

Lord Chancellor Eldon (Letter to Rev. M. Surtees, 
Feb. 1825). My opinion is, that the Establishment is framed 
not for the sake of making the Church political, but for the 
purpose of making the State religious ; that an Establishment 
with an enlightened toleration is as necessary to the peace of 
the State as to the maintenance of Religion ; without which the 
State can have no solid Peace. 

Declaration of the English Laity, a.d. 1833. We find 
ourselves called upon by the events which are daily passing 
around us, to declare our firm conviction that the consecra- 
tion of the State by the public maintenance of the Christian 
Religion is the first and paramount duty of a Christian 
People ; and that the C hurch Established in these Realms, 
by carrying its sacred and beneficial influences through all 
orders and degrees, and into every corner of the land, has 
for many ages been the great and distinguishing blessing of 
this country ; and not less the means, under Divine Provi- 
dence, of National Prosperity, than of individual Piety. 



THE CHURCH OF ENGLAND, &C. 285 



CHAPTER III. 

ON THE CHURCH OF ENGLAND, AS THE SPI- 
RITUAL MOTHER OF ALL CHRISTIANS IN 
THIS COUNTRY. 

<!g. You have said (above, p. 263) that a Chris- Chap. ill. 
tian community bears the name either of a State 
or of a Church, according to the functions which 
it exercises ; is this true of the community of 
England ? 
Yes 1 . 

1 Archbp. Bramhall, Reply to Bishop of Chalcedon, 
Disc. iii. p. 182. The English Church and the English 
Kingdom are one and the same society of men, differing, 
not really, but rationally, from one another in respect of 
some distinct relations. See above, p. 259 — 264. 

(S|. But however true this theory might have 
been in England in former times, as e. g. the 
sixteenth and seventeenth centuries, is it not in- 
consistent to speak now of the Church and State, 
as two names for the same communitv, when a 
great number of persons, even in the Legislature, 
no longer belong to the Church, but are separated 
from it and opposed to it ? 

According to God's counsels, and Christ's Matt. xiii. 
own words, " The field is the World," i. e. the j^ove, 
Whole World is His Church, " totus mundus Ec- P- 5 > 19 - 
clesia est 1 ,•" and, in Christ's gracious design, 
every Nation and Kingdom is an integral Member Rev. xi. 15. 
of His One Universal Church. All men are either 
Christians or not Christians ; and all Christians 
appertain to the Visible Church (see above, p. 24 
— 26) ; and no one does not belong to the Church 



286 THE CHURCH OF ENGLAND THE SPIRITUAL 

Part hi. except Atheists, Jews, Infidels, and Apostates 2 . 

If those persons, of whom you speak, are Chris- 
tians, and if the Church of England is what she 
has been shown to be, (above, Pt. ii. chapters i. — 
ix.) namely, a true branch of the Universal 
Church, it follows that she is their spiritual 
Mother. She, we say, is the Mother of all Chris- 
Above, tians in this country. In the words of Scripture, 
pt. i. c . iv. ^ - s to ttem a n } ee House of God," " the 

Body of Christ," " the Mother of all living and 
she is appointed by Christ to be the dispenser 
of His grace to them all ; and they cannot rightly 
receive any sacramental grace 3 , except by her 4 . 
She is the Spouse of Christ, and these spiritual 

Ab i°2 e i6 are ^ 0S -^ cc ^ es ^ (B > ner dowry, and hers alone. 

46—48. As Christians, then, even Schismatics are Mem- 
bers, though unsound members, of the Church, 
and must be objects of her regard, as she ought to 
be an object of reverence to them ; they are chil- 
dren of the Church, though not obedient ones; 
and as long as she is a Church, and as long as 
they are Christians, neither can she forget her 
maternal love to them, nor can they cast off their 
filial duty to her. 

1 S. Aug. iii. 2308. 

2 Hooker, III. i. 7. V. lxvtii. 6. 

3 S. Cyprian, Ep. 55. p. 112. Fell. Christianus non est 
qui in Christi Ecclesia non est. 

4 S. Aug. de Bapt. c. Don. i. c. 23. Ecclesia omnes per 
Baptismum parit, sive apud se sive extra se ; Ecclesus jure 
quod est in Baptismo, nascuntur quicunque nascuntur. Ibid, 
c. 18. Baptizantur extra Ecclesiee communionem, sed tamen 
baptismate Ecclesle, quod, ubicunque est, sanctum est per 
se ipsum, et ideo non est eorum qui se separant. Neque 
enim (c. 14.) separatio eorum generat (in baptismo), sed quod 



MOTHER OF ALL CHRISTIANS THERE. 287 



cum Ecclesia tenuerunt. — S. Aug. in Ps. xxxii. Velint no- Chap. III. 
lint schismatici, fralres nostri sunt. — S. Aug. c. Crescon. ii. ' ' 
16, compares the sacramental graces of the Church, when 
diffused in schismatic congregations, to the rivers of Eden 
flowing out of Eden : these graces are then waters of Para- 
dise, but not in Paradise. In what respect Schismatics may 
be said to belong to the Church, and in what to be separated 
from it, see above, pt. i. ch. ii. and ch. v., and Bingham, 
XVI. i. 17. Bramhall, ii. 81. 

<B|. You intend therefore to say that the opinion 
of Hooker, Casaubon, Vossius, Laud, Saravia, 
Bramhall, Burke, and others, (above, p. 263, 265,) 
who asserted the coincidence of Church and State, 
in a Christian country, has not become inap- 
plicable in England, through the prevalence and 
growth of religious dissent in this country? 

Certainly I do. This opinion of which you 
speak, is not so much the opinion of Hooker, &c. 
as of the English Divines who preceded them *, 
and of the early Christian Fathers ; or rather, as 
we have seen, it is the doctrine of Jesus Christ 
Himself. " The Field" of the Church, Says Our Matt. xiii. 
Lord, " is the World" There will always be tares 38 ' 
in the Field, (i. e. in the universal Church,) and 
in every several portion of it, (i. e. in all national 
Churches,) even to the Harvest: and the World does 
not cease to be the Field, although it may be nearly 
overgrown with Tares. There was abundance of 
Tares (i. e. of scoffers, and sacrilegious persons, as 
well as schismatics) in the national field of England 
in the age of Hooker and of Laud, (as is notorious 
from their history and writings,) and tares abounded 
in the field in the antecedent times of Popery ; but 
yet, as we have seen, the English Nation was then 
the English Church, and was by them so affirmed 



288 THE CHURCH OF ENGLAND THE SPIRITUAL 



Part hi. to be ; just as the State of Israel and of Judah was 
^ v ' the Church of God, even in the times of Ahab, of 
Manasseh, and of the Pharisees (see above, p. 196). 
It is true, indeed, that where tares abound in it, a 
Nation is a Church in a. corrupt an&unsound state ; 
but it is still a Church. The fallacy of those who 
would thence argue that it is not then a Church, 
proceeds from the same source as the error of 
those who affirmed that heretics and schismatics 
are 2 wholly severed from the Church, and that 
therefore baptism administered by them is no 
sacrament. It is this same error as that of those 
Above, who think that because Rome is a very corrupt 



Church, therefore she is no Church. It arises 
from not observing the nature of the difference, 
first, between the Church Visible and Invisible, and 
then between the Church Visible in a sound, and the 
same Church in an unsound state 3 . 

1 Bp. Gardiner, in his important treatise de Vera Obe- 
dientia, (ed. Hamburg-, 1536,) p. 806. Tom. ii. of Browne's 
Fasciculus Rerum expetendarum et fugiendarum. Quatenus 
in Anglia commoratur, de regno est ; quatenus vero Christi- 
anus est, in Anglia etiam commorans, de Ecclesid Anglicana 
esse censetur. Caput, inquiunt, Princeps est Regni, non'Ec- 
elesise ; ciim tamen Ecclesia Anglicana nihil aliud sit quam 
virorum et mulierum, clericorum et laicorum in regno Angliee 
commorantium in Christiana professione unita congregatio. 

2 Whereas the true doctrine is, that " men remain in the 
visible Church till they utterly renounce the profession of 
Christianity." Hooker, III. i. 8, 9. 

3 Against which error Hooker carefully warns his readers 
(see above, p. 16) in his Third Book (III. i. 9), without 
which the Eighth cannot be rightly understood. 

(Q. But if, as you have said, the Church regards 
Schismatics as belonging to her, does she not 
thereby encourage Schism ? 



MOTHER OF ALL CHRISTIANS THERE. 289 



<cl. No. The Church is charitable to schis- Chap. hi. 
matics, but not to schism : she knows, on the con- ' 
trary, that it is a work of charity to schismatics to Ab 4 ° 4 ve ' 
warn them that wilful schism is mortal sin ; for P " 
such God declares it to be. And in all this, she 
remembers that many schismatics are not such Abo 6 ve ' 
either wilfully or willingly ; and even they, who P * 
are so, are still men and Christians, and as such, 
they profess to obey the voice of God and of 
Christ. Therefore she cannot reject them ; she Above, 
cannot despair of them. Though they are tares p " 12 ~~ 16 - 
or bad 1 wheat (Zi^avia), still they are in her field, 
and by God's converting power they may become 
good wheat. They are now chaff, but they are on 
her floor, and they may become good grain 2 . And 
though they are schismatical, yet she is Universal : 
and she therefore regards them as still hers, though 
their schism is not hers. Odit errores, sed amat 
err antes 3 , she loves the erring, but not their errors ; 
and because she loves the erring, therefore she 
loves not their errors, but desires that they may 
be exchanged for truth ; whereas if she despaired 
of them, and renounced them, she would be acting 
in a spirit of hatred to the erring, and of love to 
their errors. 

1 It is to be observed, that £t£avia does not here properly 
signify tares, but a bad kind of ivheat, (resembling it, S. Aug. 
iv. 9. 11.) which may become good, as the good may become 
bad. (See Lightfoot and Scultet. in Matt. xiii. 25.) Hence 
S. Chrysostom in loc. avr&v rcov £i£avLa>v 7roXkovs cIkos 
fierafiaXcadai ko.1 yvyvecrOai o-\tov. See also S. Aug. in 
Ps. lxiv. 12. — Tertullian, Prsescr. Haer. 31, renders £iCdvia 
by avencB. 

2 S. Aug. v. 1519. Homo heri fuit palea,Jhodie fit fru- 
mentum. 

3 S. Aug. de Baptismo c. Donat. i. 12. 

O 



290 THE CHURCH OF ENGLAND THE SPIRITUAL 



HI. But if, as you seem to imply, schismatics 

may receive some graces, which are the dowry of 
the Church (p. 286), are they, as far as these 
graces are concerned, in a worse state than if they 
were not schismatics ? 

m. Yes, certainly they are. It is one thing to 
have a thing, and another to have it profitably 1 ; 
one thing to possess, another to use and enjoy. It 
is one thing to belong to the Church, and another 
to appertain to its Unity. Schismatics belong to 
the Church, but not to its Unity ; and the graces 
which they may have " insunt iis, (says St. Augus- 
tine,) sed non iisprosunt, verum etiam obsunt," they 
are in them 2 , but not for them, but they are even 
against them, as long as they remain ivilfully sepa- 
rated from the Unity of the Church, i. e. as long as 
they continue wilful schismatics; and it is only 
uihen they return to the Unity of the Church, that 
these graces then " incipiunt prodesse in unitate, 
quae in schismate prodesse non poterant 3 " begin 
to profit them in their Unity with the Church, 
which could not profit them in their separation 
from it. 

1 S. Aug. c. Donat. iv. 24. Salus extra Ecclesiara non 
est, et ideo quaecunque ipsius Ecclesise habentur extra Ec- 
clesiara (i. e. in schismate) non valent ad salutem ; aliud est 
habere, aliud utiliter habere. See also ii. p. 332, Ep. 89, 
and de Bapt. c. Donat. i. 8. Non ideo se putent sanos quia 
eos dicimus habere aliquid sanum. Cf. iv. p. 1621, on the case 
of Simon Magus. 

2 S. Aug. in S. Joann. vi. In bonis sancta insunt ad 
salutem, in malis ad judicium. — Ctra. Gaudentium, ii. 11. 

3 S. Aug. c. Donat. i. 18. c. Crescon. ii. 12. c. Petil. c. 15. 
Tractat. in S. Joann. vi. Rem Columbse sed praeter Colum- 
bam habes ; v£ni igitur ad Columbam, ut prodesse tibi inci- 
piat, quod habes. 



MOTHER OF ALL CHRISTIANS THERE. 291 



But if grace does not profit in separation Chap. III. 
from the Unity of the Church, how then did it 
happen, that when the Apostles forbad one who 
cast out devils in Christ's name, because he did not Markix. 38. 

.Ljukc ix 4t/j 

follow them, Christ said, {e Forbid him not?" 

%L. It does not appear that the person spoken 
of separated himself from Christ, though he did not 
follow in person in the company of the Apostles ; 
on the contrary, he worked miracles, not in his own 
name, but in Christ's. But even supposing him 
to have been separated from Christ, then Christ 
approved His own power, even when exercised by 
one separated from Him ; but He did not approve 
the separation of him who exercised it, any more 
than God approved the sins of Balaam, Saul 5 
Caiaphas, or Judas, when He prophesied and 
preached by their mouths ; on the contrary, Christ 
says, e( He that is not with Me is against Me ; and Luke xi. 23. 
he that gathereth not with Me scattereth." 35 att ' xn ' 

<SJ. But do we not read in the book of Numbers Num.xi.28. 
that when Eldad and Medad prophesied in the 
Camp, and not in the Tabernacle with the other 
Elders, and Joshua said, 6( My Lord Moses, for- 
bid them," Moses replied, " Enviest thou for my 
sake ? Would God that all the Lord's People 
were Prophets, and that the Lord would put his 
Spirit upon them!" And does not this justify 
the act of Preaching in Separation ? 

No. Eldad and Medad had been visibly called Num^xue, 
and sent by God, and ordained by Moses ; and 
while they prophesied, " the Spirit rested upon 
them." Moses, too, it is to be observed, approves 
their prophesying, but does not approve their pro- 
phesying in a different place from the other Elders, 
o 2 



292 THE CHURCH OF ENGLAND THE SPIRITUAL 



Part hi. A Prophet may be in error and in sin, while his 
Above^ ' prophesying is true and holy. Their case shows 
P . 196. 213. i n( ] eec j tnat tne Spirit of God is not restricted 
to a particular place 1 but their example in no 
respect justifies any one in preaching without 
a due call and mission, for they were duly called 
and sent ; nor does it justify any one, if duly called 
and sent, in preaching in Separation. 

1 Bp. Beveridge, Sermons, i. 33. 

<J§. But if preaching in schism be sinful, how 
is it that St. Paul says, in the first chapter of 
his Epistle to the Philippians, that when some 
preached Christ even of envy, strife, and contention 

Phil. i. 15— (!p t '0 £ta ) ? yet every way, whether in pretence or 
truth, Christ was preached, therein he rejoiced, 
yea, and would rejoice ? 

$U It may be well doubted whether St. Paul is 
there speaking of ministerial preaching at all, for he 
says that the majority of the brethren (ot 7rAaov£c) 
were bold to speak the word, and it cannot be 
supposed that the majority were Preachers. But 
supposing him to speak of ministerial preaching, 
then we say that St. Paul approved the preaching 

l Cor. iii. 3. of the Gospel, but not 1 the preaching of it in envy 
and strife ; for he teaches us that envy and strife 
are carnal ; and in the very next chapter of this 

Phil. ii. 3. same Epistle to the Philippians, he says, using the 
same word as here for strife (IplOeia), " Let nothing 

ll m \6 m ^ e ^ 0ne through strife and St. James says, 
using again the same word (epiOzia), that u where 
there is strife, there is every evil ivork and "if 
ye have bitter envying and strife {eplOsia) in your 
hearts, this wisdom is earthly, sensual, devilish/ 5 



MOTHER OF ALL CHRISTIANS THERE. 293 



St. Paul again says, that strife (epfflsia) is a carnal Chap. III. 
work, and excludes from heaven. Schism is against Gal. v. 20. 
Charity; and the same Apostle says, " Though I lCor.xii.2. 
have the gift of prophecy, and understand all mys- 
teries, and all knowledge ; and though I have all 
faith so that I could remove mountains, and have 
not Charity, it profiteth me nothing 2 and those 
have not Charity, who love not the Unity of the 
Church, "Non habent Dei charitatem, qui non 
diligunt Ecclesia unit at em V 

1 Zonar. in Canon. Apostol. 66, p. 34. Ta KaXa KaXcos 
yiveadcD. Ov KaXov to koXov orav fxr) Kakoos yevrjrai. — <aXa 
[ih idldao-Kov, ov koXcos de, (dona quidem, sed non bene,) 
says Theodoret in locum ; and see S. Chrysostom's Sermon 
on this text, v. p. 416. vyies rjv to Sdy/xa, eavTovs de 
d7ro\\vovo-LV ineivoi e| air e)(6 etas KtjpvTTovTes. 

S. August. Tractat. in Joann. xlvi. Quod fecit male, non 
prsedicat de Cathedra Christi ; inde laedit, unde mala facit, 
non unde bona dicit ; cum audis bona dicentem, ne imiteris 
mala facientem. Tom. iii. 1735, 1836, 1837. 

Hooker, V. lxii. 5. Whatsoever we do without religious 
affection is hateful in God's sight, who is therefore said to 
respect adverbs more than verbs, — and the mind approves 
itself to God, not by doing, but by doing well. 

2 S. August, in Joann. Evang. Tract, xiv. Omnia ilia 
quae laudantur in Ecclesia, nihil illis prosunt, quia conscindunt 
unitatem, id est, tunicam illam charitatis. Quid faciunt ? 
Diserti sunt multi inter illos, magna? linguae, flumina lingua- 
rum. Numquid Angelice loquuntur ? Audiant amicum 
sponsi zelantem sponso, non sibi : Si Unguis hominum loquar 
et Angelorum, charitatem autem non habeam, /actus sum ut 
ceramentum sonans, aut cymbalum tinniens. 

3 S. August, c. Don. iii. 21. 

<J^. What, therefore, would you infer from the 
doctrines of this chapter, respecting the practical 
duties of individual members of the Church 
toward the State ? 

o 3 



294 THE CHURCH OF ENGLAND THE SPIRITUAL 



Par t hi. %l. If we love our Country, it is our duty to pray 
and labour above all things that it may be purely 
and soundly Christian. If it has fallen into an un- 
sound condition in this respect, we shall not give 
it over as incorrigible and incurable ; but we 
shall labour that it may be restored to health ; we 
shall never, therefore, consider one national sin as 
a reason or excuse for more, (as if man's sins could 
rescind God's laws,) but as a call for exertions on 
our part in the work of recovery ; remembering 
always the blessings promised by God to those 
isa. lviii. J 2. who "build the old waste places, and raise up the 
foundations of many generations, and are called 
The repairers of the breach, The restorers of paths 
to dwell in." 

<J§. What, also, would you infer to be the duties 
of members of the Church to their dissenting 
brethren ? 

That they owe them the charitable offices 
of counsel, exhortation, assistance, and prayer, 
in order that they may be induced to reconsider 
the grounds of their dissent, and examine the true 
principles of the Church as instituted by Christ, 
and to meditate on the sin and danger of schism, 
and on the blessings of Unity, and on the Divine 
promises to those who promote it. "Righteousness " 
and Righteousness alone, " eocalteth a Nation." And 
all Nations are bound to worship Christ. And if 
the State would discharge its duty in this respect 
(which no change of time or circumstances can 
ever alter) ; if, depending on the bounty of Al- 
mighty God for all its blessings, and duly grateful 
to Him for them, it would provide additional 
Bishops and Clergy, Churches and Schools, in pro- 



MOTHER OF ALL CHRISTIANS THERE. 295 



portion to the increased and increasing Popula- chap. hi. 

tion, and consequent exigences of the Country, ' 

then there is good ground for hope that our 

strifes, dissensions, and animosities, would be 

greatly abated ; that individuals, families, and 

districts, would return into the bosom of the 

Church in entire and happy communion, that we 

should dwell together in Unity like brethren and 

dear children of God, and that, with the increase 

of private and national piety, the public peace 

and prosperity would be greatly promoted. And 

the Sovereign, Statesmen, and Individuals who P™ v - xiv - 

may effect, or aid in effecting, this great work, Ps. ii. 10, 

will be the truest Benefactors of their country, 11 ' 

and will be blessed for ever by God l . Dan - xii - 3 - 

1 Hooker, V. lxxvi. 8. We confess with St. Augustine, 
(de Civ. Dei, v. 24,) that the chiefest happiness for which we 
have some Kings in so great admiration above the rest, is not 
because of their long reign, but the reason wherefore we most 
extol their felicity is, if so be they have virtuously reigned ; 
if the exercise of their power hath been service and attend- 
ance upon the Majesty of the Most High ; if they have 
feared Him as their own subjects have feared them ; and 
thus heavenly and earthly happiness are wreathed into one 
Crown, as to the worthiest of Christian Princes it hath by 
the Providence of Almighty God hitherto befallen. 

The English Translators of the Holy Bible, in their 
Preface to the Authorized Version, a.d. 1611. It doth 
certainly belong unto Kings, yea, it doth specially belong 
unto them, to have care of religion, yea, to know it aright, 
yea, to profess it zealously, yea, to promote it to the uttermost 
of their power. This is their glory before all nations which 
mean well ; and this will bring unto them a far more ex- 
cellent weight of glory in the day of the Lord Jesus. See 
below, pt. iii. chap. iv. 



o 4 



296 THE ECCLESIASTICAL SUPREMACY 



CHAPTER IV. 

ON THE ECCLESIASTICAL SUPREMACY OF 
CHRISTIAN PRINCES. 

Par^iil <rg. Not to speak here of other forms of Civil 
Government, — in cases where the form of Civil 
Government, as in England, is a Monarchy, what 
is the relation of the Sovereign Power to the 
Church? 

In Christian Kingdoms the Sovereign Power 
is ordinarily- the u Supreme Governor over all 
Persons, in all causes/' in the community as a 
Church 1 as well as a State. 

1 Casaubon, de Lib. Eccles. c. v. Quin suprema aucto- 
ritas in Republica Christiana ad principes jure pertineat, ne 
dubitandum quidem videtur. 

Bps. Carleton, Bilson, Andrewes, and Ward, cited by- 
Archdeacon Pott on the Rights of Sovereignty in Christian 
States, p. 81. 33, 34. 143. 227. Hooker, Preface, ch. vii. 6. 
See below, p. 315—317. The work of Abp. Wake, Autho- 
rity of Christian Princes, 1697, will be found here of great 
value. See also Palmer on the Church, ii. p. 340. 

<5|. But how is this ecclesiastical supremacy of 
Princes consistent with Christ's Headship of the 
Church? 

Christ's Headship differs from that of Kings 
in objects, in order, in measure, and in kind \ It 
49° V 244 11 ' differs in objects, — for Christ is the Head over all 
things to the Universal Church ; Kings are Heads 
over all persons in the Churches of their own King- 
doms. It differs in order, — for Christ ruleth over 
Kings ; they rule under Him. In measure, — for His 
power is universal and absolute ; theirs is special 



OP CHRISTIAN PRINCES. 



297 



and restrained. In kind,— for He is the One Chap. IV 
Invisible source of inward life to His Body, the 
Church; Kings exercise an external rule over 
those visible members of it who live in their times 
and realms. Kings are Christ's servants, for the Above, 
promotion of His Glory, and the advancement of p " 118 ' 271, 
His Kingdom. The ecclesiastical Headship of 
Kings is, therefore, far from being inconsistent 
with that of Christ; on the contrary, it is sub- 
ordinate and ministerial to it. 

1 Hooker, VIII. iv. 1 — 8. Bkamhall, ii. 218. See 
below, pt. iii. ch. v. 

<J£. On what grounds does the Ecclesiastical 
supremacy of Kings rest ? 

On those of Reason, Scripture, and Au- 
thority. 

<©. How of Reason ? 

$L For the maintenance of order in a civil com- 
munity, there must be degrees ; and where there 
are degrees, there must be some one highest of all: 
and this highest degree is best assigned to one 
person. And in the case of a Monarchy, as Eng- 
land, where it is so assigned, it is most fit that 
this supreme power should reside in the temporal 
Monarch, for otherwise there would be two su- 
preme heads; and no one "can serve two mas- 
ters." And this supremacy of Kings is warranted Matt. vi. 24. 
also by express precepts and examples of Holy xvu 
Writ. 

How does this appear? 
<E. Kings are there shown to us as God's Vice- 
gerents upon earth, and, as such, claiming subjec- Above, 
tion from all persons in their dominions without p * 268 ' 269 ' 
distinction ; and it would be degrading to them as * ^^u' 2 
o 5 



298 THE ECCLESIASTICAL SUPREMACY 



Part III. His Ministers, and to Him whose Ministers they 
' " ' are, to suppose that they have no concern but 
with the bodies 1 of their subjects; and moreover 
by His ordinance spiritual things are to be their 
special care; and if their regal duty extends to 
these things, they must have regal authority in 
them, for God never commands to do any thing 
without also authorizing the proper means of 
doing it. 

1 Bp. Bilson, Christian Subjection, p. 339. If Princes 
were first ordained of God for those things only which are 
needful to maintain this temporall life, the power and charge 
of princes would consist in meats, drinkes, and apparell ; and 
princes would have no further care of their people than they 
have of their hounds and horses, to see them well fed and 
smooth kept ; which is a very wicked and brutish opinion. 
1 Tim. ii. 2. Praiers must be made for kings, and for all that are in autho- 
rity, in order that they may discharge their duties according 
to God's ordinance, which is, that their subjects, by their 
help and means, may lead an honest, godly, and quiet life ; 
godliness and honesty being the chiefest ends of our praiers and 
effects of their powers. 

P. 343. If their dutie stretch so far, their authority must 
stretch as far. Their charge ceaseth where their power 
endeth. God never requireth princes to do what He per- 
mitteth them not to do. If, then, godliness and honestie be 
the chiefest part of their charge, ergo they be likewise the 
chiefest end of their power. 

Hooker, VIII. iri. 2. A gross error it is to think that 
regal power ought to serve for the good of the body and not 
of the soul, for men's temporal peace, and not for their 
eternal safety ; as if God had ordained kings for no other end 
and purpose but only to fat up men like hogs, and to see 
that they have their mast. — Cp. V. lxxvi. 4. VIII. vi. 11. 
See Bp. Andrewes, below, p. 325. 

Casaubon, Dedicat. Exerc. Baron. Utinam considerare 
principes vellent, aliud esse sacerdotem agere, ex umbone 
Scripturas interpretari, Sacramenta administrare, in nomine 



OF CHRISTIAN PRINCES. 



299 



Christi ligare .et solvere ; aliud auctoritate sua prospicere ut Chap. IV. 
quae sunt sacerdotis agat sacerdos. Has partes in Ecclesia v ^ ' 
Dei pii principes sibi semper vindicarunt. Nova, infanda, 
execranda theologia est, quae docet euram subditorum perti- 
nere ad principem tantum quatenus homines sunt, non qua- 
tenus Ckristiani. See also Sara via, de Imperandi Auctori- 
tate et Christiana Obediential, ii. c. 52. iii. c. 35. 

But you spoke of Scripture Examples as 
authorizing the Ecclesiastical supremacy of Kings? 

Yes. The Leaders and Kings of God's own 
people of Israel had this authority. They were See below, 
appointed by God to be custodes utriusque tabulae, p * 
i. e. guardians of the first table of His Law as well 
as of the second. His Law was never "to depart Josh.i. 7 ; 8. 

Dent xvn 

out of their mouth;" and they were "to read 18. 
therein all the days of their life," and "to medi- 
tate therein day and night:" and "to turn from 
it neither to the right hand nor to the left." And 
therefore the Kings, by God's command, as soon 
as they were enthroned l , were to transcribe with l Kings xv. 
their own hands the Law into a book, from that 1' Ch™^ 15 ' 
of the Priests and Levites; and thev who exer- xvii -' 6 - 

. Xlx - 4. 

cised this authority well and faithfully were xxiv. 4. 
spiritually and temporally blessed by God in xSv. 2. 
themselves and in their people, and are comme- 
morated in Scripture with special commendation 
by the Holy Spirit. This power was their trial, 
and the manner in which they exercised it was 
the very essence of their character 2 . 

1 Bp. Bilson, Christian Subjection, p. 178—180. There- 
fore this touched not the king's private conversation as a 
man, but his princely function as a magistrate. Archbp. 
Whitgift's Sermon, Appendix, 42. Strype's Life of Whit- 
gift, folio, p. 132. Bp. Beveridge on XXXIX Articles, 
Art. xxxvii. vol. ii. p. 368. 

o 6 



300 THE ECCLESIASTICAL SUPREMACY 

2 S. August. Epist. ad Bonifac. 50. (al. 185.) Omnes 
Reges qui in populo Dei non prohibuerunt nec everterunt 
quae contra Dei prsecepta fuerant instituta, culpantur ; qui 
prohibuerunt et everterunt, super aliorum merita probantur. 

Bp. Bilson, p. 262—271. 

<©. This is true ; but we hear of nothing done 
for the Church of Christ by Sovereign Princes in 
the New Testament, nor of any power exercised 
by them in ecclesiastical affairs. 

No. Kings had not yet become Christians; 
but they were to become so. As St. Augustine 
says from the second Psalm, which is pro- 
phetic of the glories and triumphs of Chris- 
tianity, " Nondum implebatur ilia prophetia (of 
that Psalm), Et nunc Reges, intelligite; erudi- 
mini qui judicatis terram ; servite Domino in ti- 
more but now, he adds, that this prophecy of 
the Royal Psalmist has been fulfilled, and they 
have become Christians, " Serviant Reges terras 
Christo, legem ferentes pro Christo:" and again,- 
" Rex, quia homo est, servit Deo, vivendo fideliter ; 
quia vero etiam Rex est, servit, leges justa prce- 
cipientes et contraria prohibentes convenienti vigore 
sanciendo." 

1 S. Augustin. ii. p. 349, 350. 357. 446. 448. 594. 970. 
976, 977. 983. 1143. 1161. iii. 1814. iv. 388. 783. 917. ed. 
Paris, 1836. 

Does he support this by any Scripture 
authority ? 

H. Yes. Hezekiah and Josiah (he adds 1 ) served 
God by destroying the groves and high places 
and idolatrous temples; even the king of the 
Ninevites served Him by reducing his people to 
repentance and holiness of life; Darius served 



OF CHRISTIAN PRINCES. 



301 



Him, by punishing the enemies of the prophet Chap. IV. 
Daniel; even Nebuchadnezzar served Him by a 
severe law (terribili lege) against blasphemy. 
Who, therefore, (he asks,) after the completion of 
the prophecies which foretold that adorabunt Eum 
omnes lieges, omnes Gentes servient Illi, i( all Kings 
shall fall down before Him (Christ), and all Nations Ps. lxxii. 11. 
shall do Him service," "Who now in his sober 
senses will venture to say to Christian princes, 
Take no care who attacks and who maintains the 
Church of Christ; take no thought who among 
your subjects is religious, and who guilty of sacri- 
lege ? No, (he adds,) this cannot be ; Kings serve 
God 2 when they order what is good, and prohibit 
what is bad, not only in secular matters, but in 
spiritual. They then serve Him as Kings, when 
they do for Him what they could not do unless 
they were Kings ; and let them bethink themselves, 
if they fail so to do, what account will they be 
able to render hereafter to Almighty God ? This 
then (he concludes) is their duty, — to maintain the 
peace of the Church, whose spiritual children they 
are." 

1 S. Aug. Epist. ad Bonifacium, ii. 977. Quis mente 
sobrius Regibus dicat, Nolite curare in regno vestro a quo 
teneatur vel oppugnetur Ecclesia Domini vestri ; non ad 
vos pertinet in regno vestro quis velit esse religiosus sive 
sacrilegus ? 

2 S. Aug. c. Crescon. iii. 51. Tractat. in Joann. xi. Quo- 
raodo (aliter) redderent rationem de imperio suo Deo ? 
Pertinet hoc ad reges sseculi Christianos, ut pacatam velint 
matrem suam Ecclesiam unde spiritualiter nati sunt. 

Bp. Bilson, Perpetual Government of Christ's Church, 
chap. x. p. 206, ed. Oxf. 1842. 

<EJ. These are indeed the words of St. Augus- 



302 THE ECCLESIASTICAL SUPREMACY 



Part III. tine ; but were the same sentiments generally 
v entertained by Christians after the empire became 
Christian ? 

Yes, universally; and he who would raise 
objections to the supreme power, both of right 
and duty as exercised in spiritual matters by 
the sovereigns of England, would be undermining 
the foundations of Reason on which all Christian 
Monarchy rests; he would be contravening the 
examples of the Old Testament and the precepts 
of the New; he would be not only condemning 
the practice of Constantine, Theodosius, Justi- 
nian 2 , and all the great Christian Emperors and 
Kings, and especially those of England 3 ; but im- 
pugning the judgment of all the wisest and most 
pious Fathers of the Church. 

1 Book of Wisdom, chap. vi. ver. 1 — 6. Hear therefore, 
O ye Kings, and understand ; learn, ye that be Judges of the 
ends of the earth. Give ear, ye that rule the people, and 
glory in the multitude of nations. For power is given you 
of the Lord, and sovereignty from the Highest, Who shall 
try your works, and search out your counsels. Because, 
being Ministers of His Kingdom, ye have not judged aright, 
nor kept the law, nor walked after the counsel of God ; 
horribly and speedily shall He come upon you : for a sharp 
judgment shall be to them that be in high places. For 
mercy will soon pardon the meanest : but mighty men shall 
be mightily tormented. 

Deut. xvii. Bp. Bilson, Christian Subjection, pp. 179. 183. If you 
Ps ii 10 deny that this is the prince's charge, to see the law of God 
ll' ' ' fully executed, His Son rightly served, His Spouse safely 
Is. xlix.23. nursed, His house timely filled, His enemies duly punished, 
Luke xiv. 4 " y ou must countervail that which Moses prescribed, David 
23. required, Esay prophesied, Paul witnessed, and Christ com- 

manded, with some better and sounder authority than 
theirs is. 

2 Bp. Bilson, Christian Subjection, pp. 189. 273. 280. 



OF CHRISTIAN PRINCES. 



303 



Constantine, Epist. ad Ecclesias post Synod. Nicaen. — Chap. 
Euseb. Vit. Const, iii. Theodosius (says St. Ambrose) ' 
morti vicinus potiorem Ecclesiae quam imperii curam egit. 
Justinian. Novell. 3. Ea quae Sanctis Eeclesiis conducunt 
non minori nobis curse sunt quam ipsa anima. Cod. Tit. i. 
1. iii. lib. i. De Summa Trinitate. Decere arbitramur nos- 
trum imperium subditos nostros de religione commonefacere ; 
ita enim et pleniorem acquiri Dei ac Salvatoris Nostri Jesu 
Christi benignitatem possibile esse existimamus, si quando et 
nos pro viribus Ipsi placere studuerimus et nostros subditos 
ad earn rem instituerimus. 

S. Leo, Epistola xxi. ad Theodosium juniorem, a.d. 449. 
Praeter imperiales curas piissimam solicitudinem Christianas 
religionis habetis, ne in populo Dei schismata aut haereses 
aut ulla scandala convalescant, quia tunc est optimus regni 
vestri status, quando Sempiternae Trinitati servitur gloriosis- 
sime. 

See also the answer of S. Optatus, iii. 3, to the question 
of the Donatists, " Quid est Imperatori cum Ecclesia?" 

Casaubon, Ded. Eserc. Baron. Religionis aut neglectse 
aut restitutae decus dedecusve divina eloquia regibus non 
adscriberent si ad illorum officium ejus rei cura non perti- 
neret. Constantinus M., Theodosius, Justinianus, et omnes 
pii imperatores, negotiis religionis quam diligenter se immis- 
cuerint, quis ignorat ? 

Ample evidence will be found of this fact in the authori- 
ties cited by Barrow, Pope's Supremacy, p. 227 — 234 ; 
Grot, de Potestate, 215. 244. 263. 269, 270 ; Bingham, 
XVI. vi. 6. Archbp. Wake, Authority of Christian Princes, 
p. 10. 

3 See Sir R. Twisden on Schism, p. 97 — 100, for ex- 
amples of exercise of regal power in matters ecclesiastical in 
England from the earliest time — and further, ibid. p. 208 — 
210. See above, p. 185, Leges Edvardi Confessoris. 

Palmer on the Church, ii. 335. 

<©. How did the diversity of God^s dealings 
with the Church in its relation to Kings at dif- 
ferent times conduce to one and the same end? 

$U In the first ages of Christianity, to show 



304 THE ECCLESIASTICAL SUPREMACY, &C. 



Part hi. the divine power of His Gospel, God maintained 
Matt, xi.25. His Church, not only in independence of the aid 
25—27!' °f Kings, but even in opposition to their furious 
j£- 8 : ... attacks ; and He did this in such a glorious man- 

Ps. lxvm. 

12. ner as to win Kings to His Church, for her and 

for themselves; but when He had so done, He 
completed the grand work, and consummated the 
sacred evidence of the divine truth and power 
of Christianity, by enlisting Kings in His service, 
and by making them Defenders of the Faith and 
Champions of the Church \ 

1 S. Cyrill. Hierosol. Cat. xviii. 'H nadokiKr} eKKkrjo-ia 
dia ra>v ottKcov rrjs biKatoavvrjs tccv 8e^ta>v koi dpiarepcov, 
Sta 86£r)s Kcii driplas, irporepov p.ev iv dieoypots kcu 6\tyeo~i, 
tovs ayiovs pdprvpas toIs rrjs vnopovris ttolkiXols kcu noXv- 
avdeaiv eo~Te>\re crrecpdvois, vvvl be iv Kaipois etprjvrjs Qeov 
XapLTL to, rrjs ofpeiKopevrjs e^ei Tip.r]s vnb fiao-Ckeav Kai ra>v 
iv vnepoxais ovtcov ml ttclvtos dvdpancov e'tbovs re kcu 
yevovs. 

S. Ambrose, Epist. xvii. to the Emperor Valentinian. 
Cum omnes homines, qui sub ditione Romana sunt, Vobis 
militent Imperatoribus terrarum atque Principibus, turn Ipsi 
Vos Omnipotent Deo et sacrse Fidei militatis. 

S. Leo M. Serm. xxxv. 96. Tantum contulit fidei im- 
pugnatio persequentium, ut nihil magis Regium ornet prin- 
cipatum quam quod domini mundi membra sunt Christi, nec 
tarn gloriantur quod in Imperio geniti, quam gaudent quod in 
Baptismate sunt renati. 

Hesychius ad S. Augustin. (August. Opp. ii. p. 1112.) 
Ex quo clementissimi Imperatores Christiani esse ccepe^ 
runt, quanquam paulatim fides, causa persecutionis, crescebat 
in sseculo, factis regibus Christianis, ubique in parvo tempore 
Christi Evangelium penetravit. 

Casaubon, de Lib. Eccl. ii. v. Epist. p. 189. 



THE ROYAL SUPREMACY, &C. 



305 



CHAPTER V. 

THE ROYAL, SUPREMACY IN THE CHURCH OF 
ENGLAND. 

What is the title which describes the CaA 
English Sovereign's relation to the Church of 
England? 

HI. The Sovereign of England is styled "su- 
preme Governor over all persons, in all causes 3 
ecclesiastical as well as civil/' in his own do- 
minions \ 

1 XXXIX Articles, Art. xxxvii. The Queen's Majesty 
hath the chief power in this realm of England and other hei* 
dominions, unto whom the chief government of all estates of 
this realm, whether they be ecclesiastical or civil, in all 
causes doth appertain, and is not, nor ought to be, subject to 
any foreign jurisdiction. 

Canons, 1603. Canons 1, 2. 36. 

King Charles I. Declaration prefixed to XXXIX Arti- 
cles. 

Therefore no foreign power, such as that of 
the Bishop of Rome, has any ecclesiastical juris- 
diction in this kingdom ? 

None 1 . 

1 See above, p. 189, 1 90. 

Canons, 1603. Can. xxxvi. The Queen's Majesty under 
God is the only supreme governor of this realm, and of all 
other her Highness' dominions and countries, as well in all 
spiritual or ecclesiastical things or causes as temporal, and 
no foreign prince, person, prelate, state, or potentate, hath, 
or ought to have, any jurisdiction, power, superiority, pre- 
eminence, or authority, ecclesiastical or spiritual, within her 
Majesty's said realms, dominions, and countries. 



306 



THE ROYAL SUPREMACY IN 



j^art in. <Jg. And the Sovereign is supreme over all spi- 
ritual, as well as secular persons ? 

fTedl't a - Yes 5 St Paul tea ches us that "every soul 

f"270'273 * S t0 ^ G su ^j ect to ^ e higher powers" (eKovalaig) 1 ; 

P " ' ' St. Peter that we are to " submit to the King as 
Supreme;" and spiritual persons, being enjoined 

Tit. iii. I. in Scripture to put others "in mind to be subject 
to principalities and powers/' and "to obey 
magistrates/' are specially bound to practise the 
obedience which they are enjoined to preach. 

1 Bp. Bilson, Christian Subjection, p. 174. He that 
speaketh to all exempteth none : Let every soul be subject to 
the higher poivers (Rom. xiii. 1). In these words clergie- 
men be not excepted, ergo comprised. — P. 1 76. Christ Him- 
self was a priest and a prophet, yet He not only submitted 
Himself to the Roman Governor, but confessed the Presi- 
dent's power over Him to be from Heaven. S. Paul ap- 
pealed unto Caesar, and appeared before Caesar as his lawful 
Governor. S. Jude detested them for false prophets that 
despised Governments, or spake evil of Rulers. It is no 
religion, it is rebellion against God, for clergiemen to exempt 
themselves from the Prince's power. The command is 
general : Let every soul be subject. The punishment is 
eternal : Whosoever resisteth the power resisteth the ordi- 
nance of God, and they that resist shall receive to them- 
selves damnation. — P. 177. Of the Clergy and the Laity, 
the Clergy must rather obey, that they may be teachers of 
obedience ; not in words only but in deeds also : they must 
not hinder their doctrine by their doings. 

Hooker, V. lxii. 9. 

<S|. Do then spiritual persons derive their spiri- 
tual power from Kings ? 

No ; from no human source. The Sovereign 
is supreme over all persons, and in all causes, but 
not over all causes 1 . Spiritual persons derive 
their spiritual power from Christ alone; but the 



THE CHURCH OF ENGLAND. 



307 



authority to exercise 2 it actually and legally upon Chap, v, 
particular persons, and in particular places, as 
dioceses and parishes, — this they derive from laws, 
ecclesiastical and civil, and from the Sovereign 
who, by his royal assent, is the efficient cause of 
law 3 . 

1 Bp. Bilson, Christian Subjection, p. 173. We confess 
princes to be supreme governors of their realms and domi- 
nions ; in all spiritual things and causes, but not of the things 
themselves, but of all their subjects. 

See above, p. 116, and pt. i. ch. xii., and below, chap. vii. 
p. 325—329. 

2 Archbp. Laud, Speech at the censure of Bastwick. (Re- 
mains, vol. ii. pt. 2, p. 68.) Our being Bishops jure divino 
takes nothing from the King's right or power over us. For 
though our office be from God and Christ immediately, yet 
may we not exercise that power, either of Order or Jurisdic- 
tion, but as God has appointed us ; that is, not in His 
Majesty's or any Christian King's Kingdoms, but by and 
under the power of the King given us so to do. 

3 Bp. Sanderson, Praelect. VII. c. v — viii. 

<J§. May not then the Church of England be 
called a Royal and State Church ? 

No ; not unless the Ancient Church might 
have been so called, after the empire became 
Christian. It would be ingratitude and impiety 
to suppose, that the Church of God is injured by Above, 
the fulfilment of His promises to her, and that p " 27L 
her spiritual constitution is impaired, because, 
according to His gracious prophecy, 66 Kings have Isa. xlix. 7. 
become her nursing-fathers, and Queens her 23, 
nursing-mothers;" and temporal laws have been 
made in her behalf 1 . 

1 Hooker, VIII. vi. 10. 

<@. You speak of the ancient Church, but is 



308 



THE ROYAL SUPREMACY IN 



Part hi not what is called in England the Oath of Royal 
Above, Supremacy of modern date? 

p. 190, 193. <^ r pj ie p r { nc ipi e f the Royal Supremacy is 
coeval with the English monarchy, and, indeed, 
with all Christian monarchy. And with respect to 
the declaration of this principle, it is found, not 
only in the Oath of Supremacy but in the ancient 
Statutes 2 of the Realm ; and it must be remem- 
bered that the assertion of the Royal Supremacy, 
in this Oath, being a defensive protest 3 against 
modern usurpations, and being designed to exclude 
all other Supremacy, became more necessary in 
proportion as the usurpations, against which it was 
a safeguard, became more prevalent and dangerous, 

1 25, 26, and 28 Henry VIII. c. 7, a.d. 1536. Gibson's 
Codex, p. 22—24. 

2 As in 16 Richard II. c. 5, a.d. 1392 (Gibson's Codex, 
p. 74). So the Crown of England, which hath been so free 
at all times that it hath been in no earthly subjection, but 
immediately subject to God, in all things touching the 
regality of the same crown, and to no other, should be sub- 
mitted to the Popes, and the laws and statutes of the realm 
by him defeated and avoided at his will, in perpetual destruc- 
tion of the sovereignty of the King our Lord, his crown, his 
regality, and of all his realm ; which God defend ! 

3 Hooker, VIII. n. 3. Supremacy is no otherwise in- 
tended or meant, than to exclude partly foreign powers, and 
partly the power which belongeth in several unto others 
contained as parts within that politic body over which those 
kings have supremacy. 

To what usurpations do you refer ? 
$L On the one hand to those of the Bishop of 
Rome, who, if he had his will, would not allow 
princes to do any thing in ecclesiastical matters in 
their own kingdoms unless he gave them leave 1 ; 
and on the other, to the principles of the Furi- 



THE CHURCH OF ENGLAND. 309 



tanical Discipline, which, in this respect, as in Chap. 
several others, agree with the Popish 2 . 

1 Hooker, VIII. n. 14. What persons devoted to the 
Papacy yield that princes may do, it is with secret excep- 
tion always understood, if the Bishop of Rome give leave. 
Our own Reformers (i. e. the maintainers of the Puritan 
Discipline} do the very like. See VIII. iv. 9, and VIII. 
vi. 12, and Bp. Taylor, below, p. 312. 

2 Archbp. Bancroft, Survey of the Pretended Holy 
Discipline. 1593, p. 240 — 258. The Puritans take from 
Christian princes, and ascribe to their own pretended regi- 
ments, the supreme authority under Christ in causes eccle- 
siastical ; and thus they join with the Papist. 

Bp. Sanderson, on Episcopacy, xvi. p. 41. The rest [i.e. 
the other Religious Communities, Popish and Puritanical] 
(not by remote inferences, but) by immediate and natural 
deduction out of their own acknowledged principles, do 
someway or other deny the King's supremacy in matters 
Ecclesiastical ; either claiming a power of jurisdiction over 
him, or pleading a privilege of exemption from under him. 
The Papists do it both ways ; in their several doctrines of 
the Pope's Supremacy, and of the Exemption of the Clergy. 
The Puritans of both sorts who think they have sufficiently 
confuted every thing they have a mind to mislike, (if they 
have once pronounced it Popish and Anti-christian,) 
do yet herein (as in very many other things, and some of 
them of the most dangerous consequence) symbolize with the 
Papists, and after a sort divide that branch of Anti-chris- 
tianism wholly between them : the Presbyterians claiming 
to their Consistories as full and absolute Spiritual Jurisdic- 
tion over Princes (with power even to excommunicate them, 
if they shall see cause for it,) as the Papists challenge to 
belong to the Pope : and the Independents exempting their 
Congregations from all spiritual subjection to them, in as 
ample manner as the Papists do their Clergy. Whereas the 
English Protestant Bishops and Regular Clergy, as becometh 
good Christians and good subjects, do neither pretend to 
any Jurisdiction over the Kings of England, nor withdraw 
their subjection from them ; but acknowledge them to have 



310 THE ROYAL SUPREMACY IN 



III. Sovereign Power over them as well as over their other sub- 
jects. See also Archbp. Wake's Appeal, Pref. p. iii. 

But is not the sovereign of England some- 
times styled Head of the Church ? 

No ; not by those who speak properly. 
That title was laid aside by Queen Elizabeth, and 
exchanged for that of " Supreme Governor over all 
persons, in all causes, ecclesiastical as well as 
civil," and it has not been borne by any English 
monarch since that time \ 

1 Hooker, VIII. iv. 8. Archbp. Bramhall, i. p. 29, 
and the notes of the learned Editor. Bp. Gibson's Codex, 
p. 45, note. 

<!§. In what does this supremacy consist ? 

$L To speak generally, and reserving the par- 
ticular modes of its exercise for future considera- 
tion (below, chap, vi.) the sovereign's office as 
" supreme Governor over all persons in all causes 5 ' 
in the Church, is "to maintain it in the unity of 
true religion 1 ;' 5 not to suffer "any unnecessary 
questions to be raised ; " " to have a princely care, 
that Churchmen may do the work which is proper 
to them;" to "contain within their duty all 
estates and degrees committed to his charge by 
God;" and "to restrain the stubborn and evil- 
doers with the power of the civil sword." 

1 K. Charles I. Declaration prefixed to XXXIX Ar- 
ticles, Art. xxxvii. Canons of 1603, Canons i. ii. Canons 
of 1640, Canon i. See above, p. 188. 300, 301. 

Office for the Queen's Accession, Book of Common 
Prayer. — Blessed Lord, Who hast called Christian princes 
to the defence of Thy Faith, and hast made it their duty to 
promote the spiritual welfare, together with the temporal 
interest of their people ; We acknowledge with humble and 
thankful hearts Thy great goodness to us, in setting Thy 



THE CHURCH OF ENGLAND. 



311 



servant our most gracious Queen over this Church and Chap. 
Nation ; give her, we beseech Thee, all those heavenly v ~" 
graces that are requisite for so high a trust ; let the work 
of Thee, her God, prosper in her hands ; let her eyes 
behold the success of her designs for the service of Thy true 
religion established amongst us ; and make her a blessed 
instrument of protecting and advancing Thy truth. 

To show that the Principles here stated are consistent 
with the doctrine of other branches of the Catholic Church, 
it may be observed, that Archbp. Platon, Metropolitan of 
Moscow, in his 'Op8d§o£os Ai$ao-K.a\la, authorized by com- 
mon use in the Eastern Church, (Koray's Greek version, 
Athens, 1836, p. 135,) thus speaks on this subject : — " Chris- 
tian kings are the prime guardians and champions of the 
Church, and are bound to provide (xpecoo-Tovo~i va (fipovrifacri) 
for the welfare of the Church, as for that of the State. The 
Christian Church demands of princes, first that they be 
learned in God's law (Deut. xvii. 18) ; secondly, that they 
be examples of piety and virtue to all men; thirdly, that they 
take care that the Church be well governed (evrdicTcos), 
and that they encourage faithful ministers and governors ; 
fourthly, that they repress schism, and defend the Church 
from persecutors and scoffers ; fifthly, that they propagate true 
religion, and provide suitable maintenance for its teachers. 
Hence every one may see clearly how closely the body 
politic is united with the Church (/3AeVet 7ras evas Troaov 
€ivat o~(pLKTa rjvcojievai r) ttoXitlkt) Koivcovia Kai 'EnKXrjcria). 
And since the sovereign of a Christian state has no superior 
upon earth, and no one in this world can recompense him for 
these his labours, he lives on the faithful assurance of attain- 
ing hereafter an unfailing and inestimable reward." 

To this may be added the following testimony of the 
Greek presbyter, Constantinus GEconomus, nepl tg>v rpicov 
■rijs eKKkrjo-las fta.6p.wv : Nauplia, 1835, p. 318. We honour 
princes as pastors of their people, according to God's ordi- 
nance ; we honour the king ; we make prayers for all men, 
for kings and all in authority. To the Church of Eng- 
land, and all other Churches in which the sovereign is 
reverenced as the supreme governor, we say, Let this your 
custom prevail, as seems to you good ; and may all your 



312 



THE ROYAL SUPREMACY IN 



Part III. Christian people be blessed by God, and your sovereign 
reign and prosper for evermore ! 

But does not the ascription of these powers 
in Ecclesiastical matters to the Civil Magistrate 
lead to what is termed Erastianism ? 

H. Erastianism (so called from Erastus, a phy- 
sician of Heidelberg, whose work on Church 
government appeared in 1589, after the author's 
Ab o ^ e '., n n death) appears to have owed its rise and influence 

p. 309, 310. ii. • !• 

to the domineering claims of the Genevan or Cal- 
vinistic Ecclesiastical Regimen in the infliction of 
Church censures 2 . That Regimen, seeing 3 no other 
mode of overthrowing Episcopacy, (and perceiving 
that this mode might probably be successful,) 
enlisted the Laity on its side by associating Lay 
Elders with Presbyters in the exercise of spiritual 
discipline, contrary to all former practice in the 
Church *. But by so doing it led the way to its 
own destruction ; for it thus lent its countenance 
to the principle of Erastianism, which being ex- 
asperated by the spiritual pride and tyranny of 
the Calvinistic discipline, turned the Calvinistic 
weapon of the Lay-eldership, by which Presby- 
terianism had overthrown Episcopacy, against 
Presbyterianism itself, and proceeded to transfer 
the power of Excommunication entirely to Lay 
hands, and to vest it in the Civil Tribunals. 

1 See Zurich Letters, Second series, Epist. c. p. 154. 

2 Bp. Taylor, xiii. 471. The Presbytery pretends mightily 
to the Sceptre of Christ, as the Pope does to the Keys of 
St. Peter ; and they will have all Kings submit to that. 

3 Hooker, VI. i. 2, with Mr. Keble's Note. 

4 Archbp. Bancroft, Survey of the Pretended Holy Dis- 
cipline, Lond. 1593, p. 23. By reason of the great authority 
that the Preachers had intituled the Civil Magistrates to, 



THE CHURCH OF ENGLAND. 313 



for the banishment of their Bishop, Calvin very wisely con- Chap. 
sidered with Farellus and Viretus, that, if they took that v— 
course, (of making his Ecclesiastical Senate consist solely of 
Ministers^) he should find unresistible opposition. And their 
device therefore was, that their Ecclesiastical Senate should 
consist of Twelve Citizens, to be chosen yearly, and but of 
Six Ministers, who were to continue for their lives. And this 
was the first time, for aught I find, that the Consisiorian Dis- 
cipline ever drew breath. 

But did Erastianism limit itself to the ques- 
tion of the power of excommunication? 

No ; its partisans in England, about the 
year 1645, went on still further to maintain that 
all the authority of the Church consisted only in 
persuasion 1 ; that no Church government was of 
divine right, but was merely of human constitu- 
tion, depending wholly on the will of the civil 
magistrate. The Erastians, then, having made a 
league with the Independents, overthrew the Pres- 
byterian power in England. But the assertors 
of Erastian opinions were powerful not so much 
by their own arguments' 1 ', as by the errors of 
their adversaries the Presbyterians ; and if they 
had enjoyed 3 such a form of government as that 
of the English Constitution in Church and State, 
where the spiritual poiver is vested solely, by 
divine right, in spiritual persons, and where the 
Civil magistrate has a general external authority 
" over all persons in all causes," Erastianism would 
either never have existed at all, or would never 
have gained the influence which it did 4 . 

1 Buddei Isagoge, i. p. 828. Censebant Erastiani Eccle- 
siae nullum regimen, nullam potestatem, per censuras, excom- 
municationem inprimis, applicandi a verbo Dei datam esse ; 
potestatem clavium in solo verbi prseconio consistere ; et 

P 



314 THE ROYAL SUPREMACY IN 



Part III. Ecclesiam Magistratui Christiano subjectam omnem auctori- 
* tatem ex mera Mao-istratiis delegatione usurpare. 

Rutherford, Divine Right of Church Government, Lon- 
don, 1646, p. 537. Gillespie, Aaron's Rod, Lond. 1646, 
p. 161. Baillie's Letters, ii. p. 149, ed. 1775. Hughes, 
Pref. ad S. Chrysost. de Sacerdotio, p. cxx. Hey on the 
xxxviith Article. Keble, Pref. to Hooker's Works, 2nd 
ed. p. lviii. 

2 Hammond on the Power of the Keys, i. p. 429, folio. 
In taking up his opinion and maintaining it, Erastus had 
more to impute to Beza and the Genevans' errours, inno- 
vations, and excesses, than to his own arguments. See 
Hooker, Preface, § 2. 

Bp. Sanderson, Pra?lect. vii. 29, p. 208, gives a very 
clear and concise summary of the Papal, Puritan, and Erastian 
theories of Church Government. 

3 Hammond, ibid. p. 247. With respect to the quarrel of 
Erastus against Excommunication, I shall give you no other 
account of it than what from himself I have received ; 
certain it is that the fabric of the Church of England would 
never have provoked him to this enmity, if he had lived 
here under the best, or perhaps the w r orst, days of our Epi- 
scopacy. 

4 Archdeacon Pott, in his work entitled the Rights of 
Sovereignty in Christian States defended, &c, a charge to 
the Clergy of the Archdeaconry of London, 1828, has shown, 
with great learning, how the Doctrine of the xxxviith Ar- 
ticle (in illustration of which he cites Hooker, Bp. Sanderson, 
Bp. Andrewes, and Bp. Bilson) is an effectual safeguard 
against Erastianism on one side, and Popery and Puritanism 
on the other. " In a word, (says he, p. 24,) the personal 
union of the Church and Commonwealth, where the same 
individuals compose both, cannot be denied : but this does 
not destroy the natural distinction of societies, or cancel 
those rights which belong essentially to each. The spiritual 
Pastor retains his privilege, of which he cannot be divested ; 
and the sovereign Power keeps its supremacy within those 
limits which the word of God and the known ends of govern- 
ment must always put. It is impossible to deny that this 
supremacy may be exercised in things relating to religion by 



THE CHURCH OF ENGLAND. 



315 



the sovereign power in Christian states, unless we will take Chap. V. 
one of these opinions, either that the Christian character 
itself (I) excludes all such dominion ; or (2) restrains it to a 
fancied reign of Christ on earth, distinct from his universal 
rule ; or (3) confines it to his Ministers alone ; or (4) vests 
it in some supposed Vicegerent, to whom it is thought to be 
derived. All these notions have had their turn in the 
world, and are most opposite to Scripture, Reason, and the 
Judgment (conformable to both) upon which the model of 
our own happy and well-settled Government in Church and 
State hath been established. 

" By defending the capacity and privileges of sovereign 
powers to bear sway in all causes that are left free to discre- 
tion, and by showing at the same time the perpetual excep- 
tions to things determined and provided by Divine authority, 
Mr. Hooker has for ever overthrown both the wild sugges- 
tions of Erastian theorists, and the groundless claim of a per- 
petual Empire in the Church, independent, even in Christian 
countries, on the sovereign power." 

(Q. You ascribe to the Crown authority in eccle- 
siastical matters. Do you attribute, then, to the 
Sovereign of England a sacred as well as a civil 
character ? 

$L Certainly, as the laws of the land do, which 
give to the King the title of Sacred Majesty. 

And does the Church of England recognize 
this sacred character in the Kings and Queens of 
England? 

Yes ; and therefore the Sovereigns of Eng- 
land, at their Coronation, having taken the Coro- 
nation Oath, are first anointed with holy oil, and 
are blessed and " consecrated Kings over the 
people, whom the Lord their God has given them 
to rule and govern 1 ; " they then receive the sword 
from God's Holy Table, to be used by them as 
ministers of God, "for the punishment of evil- 
doers, and the protection of the holy Church of 
p 2 



316 



THE ROYAL SUPREMACY IN 



in. God;" they then receive the "orb set under the 
cross/* that they may remember that "the whole 
world is subject to the power and empire of Christ 
their Redeemer, Who is the Prince of the kings of 
the earth, King of kings, and Lord of lords ; so 
that no man can reign happily who derives not his 
authority from Him, and directs not all his actions 
by His laws:" and when they afterwards receive 
the Ring, "the ensign of kingly dignity, and of 
defence of the Catholic Faith" and the Sceptre 
and the Crown, the badges of kingly power and 
justice, and the Rod of equity and mercy, they "in 
lowly devotion bow the head to God," and acknow- 
ledge that they rule by Him, and, when enthroned, 
that they sit in judgment under Him, which that 
they may the better discharge, they receive the 
Holy Bible from the altar of God. 

1 Office for the Coronation of the Kings and Queens of 
England. See also the Prayer for the High Court of Par- 
liament, in which the designation ' most religious' is applied 
to the Sovereign as an official attribute. 

Hooker, VIII. n. 14. Crowned we see our kings are 
and enthronized and anointed : the crown a sign of military, 
the throne of sedentary or judicial, the oil of religious or 
sacred power. 

Archbp. Laud's Sermons, vi. p. 151. And the eye of 
nature could see aliquid Divinum (Arist. Ethic, i. 2,) some- 
what that was Divine in the governors and orderers of 
Commonwealths. In their very office : Inasmuch as they 
are singled out to be the ministers of Divine Providence 
upon earth, and are expressly called the officers of God's 
Kingdom, Sap. 6. And therefore the School concludes that 
any the least irreverence of a King Sacrilegium dicitur, is 
justly extended to be called Sacrilege. And since all 
Sacrilege is a violation of some thing that is holy, it is evident 
that the office and person of the King is sacred, and there- 
fore cannot be violated by the Hand, Tongue, or Heart, 



THE CHURCH OF ENGLAND. 



317 



of any man, that is, by deed, word, or thought ; but 'tis Chap. V, 

God's cause, and He is violated in him. And here kings 

may learn that those men which are sacrilegious against God 

and His Church, are for the very neighbourhood of the sin 

the likeliest men to offer violence to the Honour of Princes 

first, and their Persons after. — (This last sentence, written 

in the year 1628, was prophetic.) 

You speak of the Sovereign having a Sacred 
character, but you do not mean, I suppose, that 
the Sovereign, as supreme governor, claims any 
power of performing any sacred function in the 
Church ; such as the Ministry of the Word and 
Sacraments, the exercise of the power of the 
Keys, or in propounding articles of Faith, or in 
conferring Holy Orders? 

Certainly not. The Kings of England chal- 
lenge no such authority in the Church ; on the con- 
trary, they have always protested against 1 any such 
ascription whenever it has been imputed to them : 
Their office is not in their own persons to minister, 
but to exercise royal care that they who are 
appointed to minister in the Church, do that which 
they are appointed to do. Theirs is what is called a 

^VVCLjAlQ OLKOVOjUlKYj, OY ap^LTBKTOVLKTj, i.C a pOWer to 

distribute and regulate, a power, not to build, but 
to rule the builders. Herein, imperantis est, non 
imperata facer e, sed imperando facer e ut fiant 2 , the 
commander effects not what is commanded, but 
by commanding, he effects that it may be effected; — 
and this power is exercised by them, not in any 
new or arbitrary manner, but according to the re- Above, 
ceived laws of the Church ; for, as was before said, £ } 88 - 

... Below, 

" Rex nihil potest nisi quod jure potest 3 ." ch. vL&vii. 

1 XXXIX Articles, Art. xxxvii. Where w r e attribute 
p 3 



318 



THE ROYAL SUPREMACY IN 



lit to the Queen's Majesty the chief government, by which titles 
we understand the minds of some slanderous folks to be 
offended, we give not to our princes the ministering either 
of God's Word, or of the Sacraments, the which thing the 
injunctions also lately set forth by Elizabeth our Queen do 
most plainly testify ; but that only prerogative, which we see 
to have been given always to all godly princes in Holy Scrip- 
tures by God Himself ; that is, that they should rule all 
states and degrees committed to their charge by God, 
whether they be ecclesiastical or temporal, and restrain 
with the civil sword the stubborn and evil-doers. 

Queen Elizabeth's Admonition on Bp. Gibson's Codex, 
p. 54, note. Her Majesty forbiddeth all manner her sub- 
jects to give ear or credit to such perverse and malicious 
persons, which most sinisterly and maliciously labour to 
notify to her loving subjects, how by the words of the Oath 
of Supremacy it may be collected that the Kings or Queens 
of this realm may challenge authority and power of Ministry 
of Divine Service in the Church, whereby her said subjects 
are much abused by such evil-disposed persons. Her Ma- 
jesty neither doth nor ever will challenge any authority 
than that which is and was of ancient time due to the im- 
perial crown of this realm ; that is, under God to have the 
sovereignty and rule over all manner of persons born within 
her realms, of what estate, either ecclesiastical or temporal, 
soever they be, so as no other foreign power shall or ought to 
have any superiority over them. 

Hooker, VIII. in. 4. Casaubon, de Libert. Eccles.ii. v. 
Epist. p. 187. Sir R. Twisden on Schism, p. 94. Abp. 
Bramhall, ii. 219, 220. Bp. Stillingfleet, Eccles. Cases, 
on Jurisdict. ii. 97. 

2 Grotius, de Imperio Potestatum summarum circa Sacra, 
p. 240. 245. 

3 Hooker, VIII. ii. 13 and 17. For the received laws 
and liberty of the Church the King hath supreme authority, 
but against them none. 

The following note is from Bp. Andrewes ; and perhaps 
contains the most comprehensive and perspicuous statement 
extant concerning the nature of the Royal Supremacy, both 
with respect to what it is, and also to what it is not. It de- 



THE CHURCH OF ENGLAND. 



319 



rives additional importance from the fact of its having been Chap. V. 
authorized by King James I. (see Dudley Carleton's Letters, ' ' 
p. 223, ed. 1780 ) 

Bp. Andrewes, Tortura Torti, p. 380. Primo, sub Pri- 
matus nomine Papatum novum Rex non invehit in Eccle- 
siam ; sic enim statuit, ut non Aaroni Pontifici, it a nec Jero- Exod. 
boamo Regi jus ullum esse, conflatum a se Vitulum populo ^ii 
proponendi, ut adoret, (id est) non vel fidei novos articulos 28. 
vel cultus Divini novas formulas procudendi. 

Neque vero id agit Rex, ne patitur quidem, ut sibi potestas 2 Chron. 

sit, vel incensum adolendi cum Ozia, vel Arcam attrectandi cum ^ v *' ~ 

2 Sam. vi. o. 

Ozd. 

Docendi munus, vel dubia Legis explicandi, non assumit, non 
vel Condones habendi, vel Rci Sacrce prseeundi, vel Sacra- 
menta celebrandi ; non vel personas sacrandi, vel res ; non 
vel clavium jus, vel eensurce. Verbo dicam ; nihil ille sibi, 
nihil nos illi fas putamus attingere, quae ad Sacerdotale munus 
spectant, seu potestalem Ordinis consequuntur. Procul haec 
habet Rex ; procul a se abdicat. 

Atqui in his quse Exterioris Politiae sunt, ut prsecipiat, 
suo sibi jure vendicat ; nosque adeo illi lubentes merito 
deferimus. Religionis enim curam rem Regiam esse, non 
modo Pontificiam, et in Regiis primam, quamque ille non 
solum foris ab externa vi, sed et domi ab incuria hominum 
asserere teneatur. 

Nam cum Lege ipsa Dei custos sit et vindex, non Deut. xvii. 
secundce modo tabulce, sed et primes, primse quoque ad se ^ . g 
curam pertinere putat, et primam primes. Et cum omnis R m. xiii. 1. 
anima ei subjici jubetur, animcs etiam consultum vult, magis 
autem id quam corpori. 

Vis ilia dicam sigillatim quae sint ? Quodcunque in rebus 
Religionis Reges Israel fecerunt, nec sine laude fecerunt, id 
ut ei faciendi jus sit ac potestas. Leges auctoritate Regia 
ferendi ne blasphemetur Deus, non negabitis ; fecit Rex D an> 29. 
Babel; ut jejunio placetur Deus, fecit Rex Ninive ; ut festo Jonah iii. 7. 
honoretur, fecit Ester cum Purim, Machabceus cum Encsenia f Mac^'iy 6 ' 
promulgaret. Denique iis omnibus de rebus, de quibus in 56. 59. 
Codice, in Autkenticis, in Capitularibus a, Constantino, Theodosio, 
Justiniano, Carolo Magno, Leges latse leguntur. 

Turn, delegandi qui de Lege sic lata judicent, quod Josa- 
p 4 



320 THE ROYAL SUPREMACY IN 



Part III. 

2 Chron. 
xix. 8. 
xv. 14. 
xxxiv. 32. 
Deut. xiii. 
5. 10. 
Lev. xxiv. 
23. 

Num. xv. 

35. 

1 Chron. 
xiii. 2. 

2 Chron. 
xix. 4. 

1 Reg. viii. 
64. 

2 Chron. 
xxiv. 4. 
xxix. 5. 
Deut. xvii. 
19. 

Jos. i. 8. 
Num. xxvii. 
21. 

Mai. ii. 7. 
2 Chron. 
xix. 11. 



1 Sam. xv. 
17. 

Deut. xvii. 
12. 

1 Reg.ii. 27 



Exod. 
xxxii. 20. 
2 Reg. 
xviii. 4. 



2 Chron. 
xxiv. 12. 



phat. Turn subditos, ne sic latam violent, juramento obstrin- 
gendi, quod et Asa et Josias. 

Quod siqui in Leges ita latas comrnittant, etsi Religionis 
ea causa sit, sive Pseudoprophetce crimen est, sive Idololaircs, 
sive Blasphemi, sive Sacra polluentis, in eos auctoritate Regia 
animadvertendi. 

Conventus auctoritate sua indicendi, etiam de Area redu- 
cenda, et Agenda loco suo, quod fecit David : etiam de 
populo ad Dei cultum revocando, quod Josophat : etiam de 
Templo dedicando, quod Salomon : collapso instaurando, quod 
Joas : polluto purificando, quod Ezekias. 

Quamquam vero, non frustra sibi praeceptum putat a Deo, 
ut descrihat sibi Legis exemplar, secum habeat semper, legat 
seduld, dies noctesque meditetur, condiscat inde cultum Dei vel 
ad ipsas usque Ceremonias ; nec hoc illi dictum, ut totus ab 
alieno ore pendeat, ipseque a se nihil plane dijudicet : In 
his tamen Os Eleazari, non invitus consulit et requirit legem 
ab lis, quorum labia scientiam custodiunt : adhibebit in sacris 
legibus ferendis, quos adbibere par est, quosque ratio suadet, 
rerum illarum consultissimos, deque iis optime respondere 
posse. Et in his, qua? ad Deum pertinent, Amariam Sacer- 
dotem, non Zabadiam Ducem jubebit praesidere. 

Quoad Personas, omnibus omnium Ordinum jus dicendi : 
qui sit (dicam stilo Scripturse) Caput Tribus Levi, non minus 
quam caeterarum, nec minus Clericorum quam Laicorum 
Rex : contra Abiathar siquis superbierit, Decreto suo com- 
pescendi : etiam Abiathar ipsum, si ita meritus, pontificatu 
abdicandi. 

Quoad Res, excelsa diruendi ; id est, peregrinum cultum 
abolendi ; nec modd Vilulum aureum ab Aarone conflatum, 
quod Moses, sed et Serpentem ceneum a Mose erectum con- 
fringendi, quod Ezechias ; et sive in idololatriam abeat Vitu- 
lus aureus, sive in superstitionem Serpens ceneus, utrumque 
comminuendi. 

Nam de rebus, quae ad decorem Domus Dei spectant, quae 
dici solent Adiaphora statuendi, quod Joas ; et quae materia 
schismatis esse assolent, futiles et inutiles quaestiones, aucto- 
ritate sua compescendi, quod Constantinus ; ne vos quidem 
ipsi negatis jus esse. 

Postremo ; si de Christianis exemplum malitis, id postulat, 



ECCLESIASTICAL SYNODS. 321 

ut Episcopus sit t£>p €ktos, quod Constantinus : ut Rector Chaf. VI. 
Religionis, quod non modd Carolus Magnus, sed et Ludovicus v ~ j ' 
Pius. 

Hsec Primatus apud nos jura sunt, ex jure Divino. 



CHAPTER VI. 

ON THE ROYAL SUPREMACY IN THE CHURCH 
OF ENGLAND. 

In Ecclesiastical Synods. 

<©. In what manner is the supreme power exer- 
cised by the Sovereign in the Church of England ? 
H. In four ways, viz. 

1. Citatio ; or the convoking and dissolving 

Ecclesiastical Councils or Synods, and 
presiding in the same. 

2. Assensio ; or the right of assenting to the 

decrees of those Synods before they 
become law. 

3. Promotio ; or, " the advancement of prin- 

cipal Church governors to their places 
of prelacy V 

4. Judicatio ; or, " higher judicial authority 

than others are capable of 1 / 5 
1 Hooker, VIII. n. 1. 

(!§. Have Christian Princes always possessed 
the power of convoking and presiding at Eccle- 
siastical Synods ? 

$L Yes. Before the Empire became Christian, 
the Church had no General Synod; and no 
General or National Council was ever regarded as 
legal, unless convened with the consent of the 
Ruler of the country where it was held \ 
p 5 



322 



THE ROYAL SUPREMACY IN 



Part III. 1 See the note at the end of this chapter. 

v ' XXXIX Articles, Art. xxi. General Councils may not 
be gathered together without the commandment and will of 
Princes ; and Bp. Beveridge on Art. xxxvii. p. 373. 

Canons of 1603, Preface ; Canon cxxxix. Hooker, V. 
i. 2. Archbp. Bramhall, i. 30. 171. 

Barrow, Pope's Supremacy, 185. Nothing can be more 
evident than that the Emperors at their will and by their 
authority did congregate all the first General Synods. — 186. 
188. 191. 193. It inseparably doth belong to Sovereigns in 
the General Assemblies of their states to preside and mode- 
rate affairs ; proposing, stopping, controuling (in person or 
by proxy, p. 194—203). 

Parliamentary Report on Roman Catholic Regulations in 
Foreign States, 1816, p. 159. Note in Christian Institutes, 
iii. p. 254. 

<S|. And Councils therefore were not summoned 
by the Bishops of Rome ? 

No : there is no instance of any Council, 
claiming to be General, convoked by the Bishop of 
Rome for more than a thousand years after Christ \ 

1 Cardinal Cusanus de Concord. Eccles. ii. cap. 25. 
Ex illo tempore quo Imperatores Christiani esse cceperunt, 
ex illorum nutu pendere visa sunt negotia Ecclesiae, atque 
adeo maxima Concilia ex eorum sententia convocabantur, 
ut ex Eusebio, Socrate, Sozomeno, Nicephoro patet. Octo 
prima Generalia Concilia ab Imperatoribus erant collecta, et 
Poiitifex Romanics, ad instar aliorum Patriarcharum, divales 
(h. e. imperatorias) sacras jussiones pro veniendo aut mit- 
tendo ad Concilia recepit. Casaubon, de Lib. Eccles. iii. 11. 
Epist. p. 192. 

Bp. Andrewes on the Right and Power of calling Assem- 
blies, 4to, 1606, p. 45, vol. v. 141—168. Thus farre the 
trumpet giveth a certaine sound. Now after this there is 
a great silence in the volumes of the Councils in a manner 
for the space of 200 yeres, until the yere 1180 or there- 
about, when the Council of Lateran was ; and then indeed 
the case was altered. By that time had the Bishop of Rome 



ECCLESIASTICAL SYNODS. 



323 



got one of the trumpets away, and carried with him to Rome, Chap. 
so leaving princes but one. But so long they held it. v_ 

The student will find a clear account of the practice used 
in the convocation of Church Synods, in Father Sarpi's 
History of the Council of Trent, Book ii. ad ann. 1545. 
See also the note at the end of this chapter. 

<©. What is the National Synod of the English 
Church called? 

E. The Convocation. 

<f&. Is the Convocation a Representative assem- 
bly? ^ 

IK. Yes; in the words of the Canon Law of 
England, " The sacred Synod of this nation, assem- 
bled in the name of Christ, and by the King's 
authority, is the true Church of England by Re- 
presentation V 

1 Canons of 1603. Canon 139. Cardwell, Synodalia, 
Preface, x — xxiii. 

<SJ. If then, as that Canon Law declares \ " the 
Convocation be the representation of the Church," 
ei both Clergy and Laity/' (i absent and present/' 
can it be said that " the Canons of the Church do 
not bind the Laity?" 

$L Canons Ecclesiastical have no authority 
against Statute or Common Law, or against the 
Royal Prerogative ; but, as Chief Justice Coke 
says, "when the Convocation makes Canons con- 
cerning matters which properly appertain to them, 
and the Sovereign has confirmed them, they are 
binding on the whole realm V 

1 Canons of 1603. Canons 139, 140. 25th Henry VIII. 
18. 

2 Lord Chief Justice Coke, in Gibson's Codex, p. xxix. 
Vaughan, 327, ibid. p. xxviii. " A lawful Canon is the law of 
the kingdom, as well as an Act of Parliament. Whatever 

p 6 



324 THE ROYAL SUPREMACY IN 



Part III. is the law of the kingdom is as much the law as any thing 
v v ' else that is so." 

You say, "when the Sovereign has con- 
firmed them is then the Regal Power exerted in 
making laws for the Church ? 

No ; it is not concerned in the framing of 
Ab o°^ e, oin those laws, (for the Convocation itself "decrees 

p. oUo. oil*. v 

and ordains 1 ") but in their ratification, and in 
preventing the enactment of such laws as may not 
be conducive to the welfare of the community 2 . 

1 Canons of 1803. Canon 1. 

2 King Charles I., Declaration, prefixed to the XXXIX 
Articles, (penned by Abp. Laud, see Bp. Pearson, Minor 
Works, ii. 171.) Out of our Princely care that the Church- 
men may do the work which is proper unto them, the 
Bishops and Clergy from time to time in Convocation, upon 
their humble desire, shall have licence under our Broad Seal 
to deliberate of and to do all such things as, being made plain 
by them, and assented to by us, shall concern the settled con- 
tinuance of the Doctrine and Discipline of the Church of 
England now established. 

Casaubon de Lib. Eccles. ii. v. Imperatores Pii, quse 
Patres in Ecclesia. decreverant, ea ut reciperentur a populo 
universo sanciebant. See ibid. ii. iii. 

Barrow, Pope's Supr. 206. The effectual confirmation 
of Synods, which gave them the force of laws, depended 
on the Imperial sanction. — P. 207. By long prescription, 
commencing with the first General Synod, did the Emperor 
enjoy this prerogative. 

Hooker, VIII. vi. Grotius, de Potestate, p. 262. Abp. 
Bramhall, i. 146. 272. Bp. Andrewes, Tortura Torti, ed. 
1629, p. 165, thus states the ancient and uniform practice of 
Christendom with respect to the Convocation of Ecclesiastical 
Synods, and the ratification of their decrees by the Imperial 
power : — 

Refero jam verba, loca etiam cito, Conciliorum Quatitor 
Generaliur.i e quibus ilia constet Imperatorum authoritate 



ECCLESIASTICAL SYNODS. 



325 



convocata. Nic^enum I. Constantini authoritate, ex Concilii Chap . 
ipsius Synodicd Epistold ; Convocata est (hsec Synodus) Dei 
amantissimo Rege Constantino congregante nos ex variis urbi- 
bus et provinciis. Constantinopolitanum primum, Theo- 
dosii Senioris, ex Concilii ipsius Epistold ; Convenientes secun- 
dum rescriptum Pietatis tuce ; et ibidem, Uteris vocationis tuce 
Ecclesiam honorasti. Ephesinum, Theodosii Junioris et Va- 
lentiniani. Nam et Imperatores jubent, suo Oraculo cogi ; 
et Concilium septem Epistolis septies fatetur se, nutu auctori- 
tatis vestrce coactum, et aliis multis secundum oraculum, man- 
datum, rescriptum, toties, verbis tam disertis, ut nihil Ephe- 
sino clarius, nihil planius. Chalcedonense, Valentiniani et 
Martiani. Quod, prseterquam frons ipsa loquitur, facta est 
Synodus ex decreto piissimorum et Jidelissimorum Imperatorum 
Valentiniani et Martiani, Concilium quoque ipsum Epistola 
sua fatetur ; Sancta et magna Synodus, secundum Dei graiiam 
et sanctionem vestrce Pietatis congregata. Turn et in definitione 
ipsa expresse idem habetur, et ab illis denique missionem 
petunt, ut et Ephesini. 

Possent et quatuor alia hie Generalia subjungi, nisi tu hoc 
non postulasses ; post, ubi postulas, faxo ut ilia habeas, 
(vide ibid. p. 346.) 

Submisisse autem sese Imperatori, ab eoque confirm ationem 
suam habuisse, profero tibi verba, cito loca. Nic^enum a Con- 
stantino ; et Synodi decreta confirmans consignavit. Constan- 
tinopolitanum a Theodosio ; ex ipsa Concilii ad eum Epi- 
stola. Necessarid quce facta sunt in Sacra Synodo ad Pietatem 
tuam referimus. Petimus autem, ut dementia? tuce scripto 
confirmetur Synodi sententia, et quemadmodum honorasti nos 
Uteris tuis cum hue convocares, ita et eorum quce decreta sunt 
clausulam velis etiam obsignare. Ephesinum d Theodosio et 
Valentiniano, ex Concilii ipsius Epistola. Unde confugimus 
omnes ad auctoritatem Pietatis vestrce, petentes, ut qua? contra 
Nestorium acta sunt, eosque qui cum eo decipiunt, habeant vim 
suam atque robur ; quce verb ab illis qui Nestorium vindicant 
vacua sint atque irrita. Chalcedonense a Marliano : Sacro 
nostro Serenitalis Edicto venerandam Synodum confirmantes. 
En tibi loca ; en verba. 

Fateris autem jussu Imperatoris congregata Concilia, sed 
addis interdum. Dele vero interdum, vel designa nobis 



326 THE ROYAL SUPREMACY IN 



Part III. Genera le unum aliquod de primis illis octo, et doce absque 
' illiusjussu convocatum. Sed nec interdum etiam vis factum 
hoc fuisse ab Imperatore, nisi in execulione mandati summi 
Pontificis, ubi, quid tu summum Pontificem crepas, vel man- 
datum ejus, vel Executor em mandati Pontifcii Ccesarem ? 
Nullum turn quidem Pontificis mandatum, quin submissa sup- 
plicatio ; nec Pontifex turn mandavit, sed Ccesar ; nec Ccesar 
executus est, sed Pontifex. Quin nullus turn Pontifex sum- 
thus ; Episcopus tantum Romanus : parvus ad Romanum turn 
habebatur respectus : alii Episcopi ilium turn fratrem et coepi- 
scopnm nominabant. Ita turn Cyprianus Episcopo Romano 
scribit ; Cyprianus, fratri Cornelio. Ita Dionysius Corinthius 
Stephano et Sixto, frater mi. Ita Marcellus, Julio Com- 
ministro. Ita Johannes Constantinopolitanus, Hormisdce fratri. 
Carthaginenses, Innocentio, Bonifacio, Ephesini, Coelestino, 
fratribus suis, Comministris suis. Frater autem, Consacerdos, 
Comminister, Coepiscopus, societatis sunt et sequalitatis no- 
mina ; Summitas ibi nulla. 



CHAPTER VII. 

ON THE ROYAL SUPREMACY IN THE CHURCH 
OF ENGLAND. 

In Ecclesiastical Promotions and Judicature. 

(Jg. To pass to the third mode in which the 
Regal Supremacy is exercised; are the Bishops 
of the Church of England made by the Sove- 
reign ? 

No ; no earthly power can make a Bishop. 
(i Kings do not make \ but only do place, Bishops 2 ." 
Consecration makes a Bishop; the Royal grant 
places him. His beneficium is a Rege, but his 
officium is a Deo. His commission is from Christ ; 
his permission to exercise it in specials/ace^ and 
over special persons, is from the Prince. 



ECCLESIASTICAL PROMOTIONS. 327 



1 The English Ordinal is entitled, " The Form and Man- Chap. VII. 
ner of Making, &c. of Bishops," &c. v 

2 Hooker, VIII. vn. 1. 

<!§. Can you explain this more fully ? 

A Bishop's power consists in two things : 
1. in Order; and 2. in Jurisdiction 1 . His power Ab 3 ° v 6 e, 310 
of Order is either Episcopal, and consists in Ordain- P 
ing Priests and Deacons, in Confirmation, and 
other Apostolical acts ; or it is Sacerdotal, and is 
exercised in the Preaching of the Word, and in the 
administration of the Sacraments ; and this power 
of Order he receives wholly and exclusively from 
God, the Sacerdotal at his Ordination as Priest, 
the Episcopal at his Consecration as Bishop, and 
not before. 

His Jurisdiction is partly of divine, partly of 
human origin. 

1 Hooker, VI. n. 1. When the Apostle doth speak of 
ruling the Church of God, his words have evident reference 
to the power of jurisdiction : our Saviour's words to the 
power of order, when He giveth His disciples charge, saying*, 
*' Preach — Baptize — Do this in remembrance of Me." 

Bp. Bilson, Christian Subjection. Bishops have their 
authority to preach and minister the Sacraments, not from 
the Prince, but from Christ Himself ; only the Prince giveth 
them publicke liberty, without let or disturbance, to do that 
which Christ commandeth. 

Bp. Sanderson, Episcopacy not prejudicial to Royal 
Power, p. 32, § ii. 12. All power, to the exercise whereof 
our Bishops have pretended, cometh under one of the two 
heads, of Order, or of Jurisdiction. The power of Order 
consisteth partly in preaching the word and other offices of 
public worship, common to them with their fellow-ministers ; 
partly in ordaining Priests and Deacons, admitting them to 
their particular cures, and other things, of like nature, pecu- 
liar to them alone. The power of Jurisdiction is either in- 
ternal, in retaining and remitting sins in foro conscientice, com- 



328 THE ROYAL SUPREMACY IX 



Part III. mon to them also (for the substance of the authority, though 
V v ' with some difference of degree) with other Ministers; or 
external, for the outward government of the Church in 
some parts thereof peculiar to them alone. For that ex- 
ternal power is either Directive, in prescribing rules and 
orders to those under their jurisdictions, and making Canons 
and constitutions to be observed by the Church, wherein 
the inferior Clergy, by their representatives in Convocation, 
have their votes as well as the Bishops ; and both depen- 
dency upon the King (for they cannot either meet without 
his Writ, or treat without his Commission, or establish with- 
out his Royal Assent) : or Judiciary and Coercive, in giving 
sentence in foro exteriore, in matters of ecclesiastical cogni- 
zance, — excommunicating, fining, imprisoning offenders, and 
the like. Of these powers, some branches, not only in the 
exercise thereof, but even in the very substance of the 
power itself, (as namely that of external jurisdiction coer- 
cive,) are by the laws declared, and by the Clergy acknow- 
ledged to be wholly and entirely derived from the King, as 
the sole fountain of all authority of external jurisdiction, 
whether spiritual or temporal, within the realm, and conse- 
quently not of Divine Right. 

In what respects ? 
Above, g|. It is divine as far as it consists in the use of 

314. the Keys, and in the spiritual superintendence of 

those under his care, in foro conscientice. But the 
authority which he may possess over them in foro 
exteriore, (that is, by means of civil censures, or 
secular punishment in the Exterior Court is of 
Matt. xvi. human origin. St. Peter 2 received the Keys from 
19. xxvi. 52. chrig^ was ordered by Him to put up the 
sword, when he drew it without any authority or 
commission to do so. 

1 Archbp. Bramhall, i. 272. We do not draw or derive 
any spiritual jurisdiction from the Crown ; but either liberty 
and power to exercise actually and lawfully upon the subjects 
of the Crown that habitual jurisdiction which we received at 
our ordination, or the enlargement of our jurisdiction objec- 



ECCLESIASTICAL PROMOTIONS. 329 



tively by the prince's referring more causes to the Church Chap. VII. 
than it formerly had ; or, lastly, the increasing it subjec- * v ' 
tively, by their giving to ecclesiastical judges an external 
coercive power. — P. 129. We must distinguish between the 
interior and exterior court. The power which is exercised 
in the court of Conscience for binding and loosing is solely 
from Ordination. It is not the power of the Keys, or any 
part thereof, in the exercise of ecclesiastical jurisdiction, 
even in the exterior court, which is from the Crown ; but it 
is the application of the matter, the regulating the exercise 
of actual ecclesiastical jurisdiction in the outer court, to pre- 
vent oppression of their subjects, and to provide for the 
tranquillity of the commonwealth, which belongs to sove- 
reign Princes. 

See Bp. Gibson's Codex, p. 114, where it will be seen 
that the secular power is not possessed by a Bishop till his 
Election has been confirmed by the Metropolitan. 

2 Bp. Bilson, Christian Subjection, p. 174. The word 
Governor doth sever the magistrate from the minister. 
Bishops be no governors of countries ; Princes be. Bishops 
bear not the sword to reward and revenge ; Princes do. 
This appeareth by the words of our Saviour, expressly for- 
bidding His Apostles to be rulers over countries, and Matt. xx. 

leaving it to princes. The princes of the Gentiles exercise 

j . . . iii • i Luke xxn. 

dominion over tnem ; and they that exercise authority over 25. 

them are called Benefactors ; but ye shall not be so. — ^ Iatt - xxvi. 

P. 175. Peter was sharply rebuked by Christ for using the ] Tim. iii. 3. 

sword ; and a Bishop must be no striker. Tit. i. 7. 

<5|. But you said that a Bishop is placed in his 
See by the Crown ? 

Yes; the right of designation, nomination, 
and presentation for confirmation of his election, 
for investiture, and for consecration \ of the per- 
son whom they may judge most fit to hold the 
temporalities and to discharge the duties of any 
particular see, has, from time immemorial, been 
vested in the Kings of England. 

1 Bp. Gibson, Codex, p. 110. Statute of Provisors, 



330 THE ROYAL SUPREMACY IN 



Part III. 25 Edward III. a.d. 1350. Gibson's Codex, p. 65, 66. 
v ' Bp. Stillingfleet, Eccl. Cases, i. p. 161. 313. 

<S|. Whence does it arise, that the Crown is 
entitled to place English Bishops ? 

$L From the nature of the office of Christian 
Kings, as God's Ministers for the general welfare 
of His People, and for the guardianship 1 of His 
Law, and from the ancient practice of the Catho- 
lic Church generally, and of the Church of Eng- 
land in particular; and because their sees were 
founded and endowed with their temporalities by 
Sovereigns of England. These Sees being all of 
the King's foundation, he is patron of them all 2 . 

1 Bp. Andrewes, Catechet. Doct. p. 301. It is the duty 
of Princes, who are ciistodes atriusque tabulce, keepers of both 
tables, seeing they cannot perform the work of sanctification 
themselves, to take care that fit persons be provided and 
encouraged in this work. It's true, if a Prince were only 

Se 294°301 ianc l uam suou l cus > like a herdsman, that keepeth cattel, to 
' ' take care of men's bodies, and of their outward estate only, 
and that they wrong not one another by fraud or force, and 
had wo charge of men's souls, nor of Religion, he might 
neglect this work ; but seeing it is otherwise, and that the 
care of the Church is committed to him, and that the soul is 
the principal part, therefore it is his duty to see that fit and 
able persons be provided for this work, such as may be 
doctores gentium, teachers of the Nations. 

2 Hooker, VIII. in. 3. Grotius, de Summa Potestate, 
p. 263. 267. Archbp. Bramhall, ii. p. 401—408. Bp. 
Gibson's Codex, p. 104, note. See also Van Espen, Jus 
Eccles. 1. Tit. XIII. in. iv. 

But since it is provided by an Act of the 
Legislature, that "if any Archbishop or Bishop 
refuse to consecrate the person elected or nominated 
within twenty days after such election is signified to 
him by the King's letters patent, he shall incur the 



ECCLESIASTICAL PROMOTIONS. 



331 



pains and penalties of the statute and provision of Chap. 
Praemunire" may it not be asked, — on the principle 
si vis scire an velim, effice ut possim nolle, — are not 
bishops virtually made as well as placed by the 
Crown ? and is not, therefore, their mission human, 
and not divine ? 

£1. No. First of all, — on the sound principle of 
the English Law, Distingue tempora et concordabis 
Leges (2 Inst. 256) — the time and circumstances of 
this statute 1 are to be considered. It was made 
a. d. 1533, for the recovery of the ancient and un- 
doubted rights of the Crown and realm of Eng- 
land from the usurpation of the See and Court of 
Rome, which had then strong and active partisans 
in England. It was directed, not against English 
Bishops, acting in the discharge of a sacred duty, 
but, as its Preamble plainly declares, against the 
adherents and supporters of the Pope's spiritual 
and secular usurpation and rapacity 2 . 

And there are other important considerations 
connected with this statute. 

1 Act of Pr&munire, 25 Henry VIII. cap. 20. a.d. 1533. 
Gibson's Codex, p. 107. 

2 See the Preamble. Where sithens the beginning of this 
Parliament for the repress of the exaction of Annates and 
first-fruits of Archbishopricks and Bishopricks of the realme 
wrongfully taken by the Bishop of Rome, it is ordained that 
the payment of Annates, &c. or for any Bulls, &c. should 
cease. The statute (23 Henry VIII.) referred to in the 
Preamble recites that " great and inestimable sums of money 
have been daily conveyed out of this realme to the impover- 
ishment of the same, and especially such sums of money as 
the Pope's holiness, his predecessors, and the Court of Rome 
by long time have taken of all those spiritual persons which 
have been named, elected, presented, or postulated to be 
Archbishops or Bishops within the realme of England under 



332 



THE ROYAL SUPREMACY IN 



Part III. the title of Annates, &c. — which they have been compelled to 
' • pay before they might receive any fruits of the said Arch- 
bishoprick or Bishoprick whereunto they were named — which 
Annates were first suffered to be taken within this realme for 
the only defence of Christian people against the infidels, and 
now they be claimed as mere duty, only for lucre, against all 
right and conscience. 

<J$. What are these considerations ? 

%L, First of all, Kings are bound by their Oaths 
at their Coronation to " maintain the laws of God 
and the true profession of the Gospel; and to 
maintain and preserve inviolably the Doctrine, 
Worship, Discipline, and Government of the 
Church and their power is given them for 
the edification, and not for the destruction, of 
the Church ; and, as Bishops are warned by the 
Tim. v. 22. Apostle not to be guilty of haste in laying on of 
hands 1 3 so is it to be supposed that Kings will not 
dare to incur that guilt indirectly themselves, and 
to call on Bishops to do so, by presenting to them 
improper persons for consecration. 

Again, we must remember that a penal law of 
this kind 2 , leaves the consciences of the parties who 
are liable to the penalty where they were before. 

Next it is to be observed, that in the case sup- 
posed, the choice is controuled by spiritual and 
ecclesiastical restraints. 

1 Hooker, VIII. vn. 7. 

2 Bp. Sanderson, Praelect. viii. p. 228. 

What are these ? 

The person 1 nominated by the Crown must 
be above a stated age ; he must have received the 
Holy Orders, first of Deacon and then of Priest 
(ordinarily after a year's probation as Deacon), 
from the Bishop ; and, before his ordination to the 



ECCLESIASTICAL PROMOTIONS. 333 

Priesthood, must have brought to the Bishop a Chap. VII. 
testimonial signed by three or more Ministers of 
religion ; and have subscribed certain Articles of 
doctrine and discipline; he must have taken cer- 
tain oaths, and "have taken some Academic de- 
gree or " at the least be able to render an account 
of his faith in the Latin tongue;" he must have 
been examined, tried, and approved in learning 
and godliness by the spiritual authority ; and " if 
any Bishop shall have admitted any to Holy 
Orders who is not so qualified and examined/ 5 
he is to be suspended from ordaining for two 
years 2 ; so that we see the foundation of all his 
power is spiritual; and further, it is justly ob- 
served, that this very statute of Praemunire affords 
a clear proof that the essence of the episcopal 
power in England is regarded by this statute as 
spiritual ; for by the very mention of coercion in 
the case supposed, it declares that consecration is 
necessary to constitute that power 3 . 

1 13 Eliz. c. 12. XXXIX Articles. Canons of 1603, 
Canon xxxiv. Preface to Ordinal, in Book of Common 
Prayer. 3 Articles of Canon xxxvi. Oath of Supremacy 
and Allegiance, and of Canonical Obedience. 

F. Mason, in Christian Institutes, iv. p. 475. 

2 Canon xxxv. 

3 Plowden on the Constitution, p. 251. 

<J$. These considerations are important. But, 
in the present condition of affairs in this country, 
is it not true that the nomination to Bishoprics, 
&c. has passed from the hands of the Crown into 
those of the First Minister, who is liable to be 
swayed by political considerations, and depends, 
for the maintenance of his power, on Parlia- 
mentary majorities ; and thus has not the Supre- 



334 



THE ROYAL SUPREMACY IN 



Part III. macy of the Crown been virtually annulled, and 
become in fact the Supremacy of the Minister for 
the time being; or, indeed, the Supremacy of 
Parliament and of the People ? 

People, Parliaments, and Ministers are all 
responsible to Almighty God. They owe it to 
Him not to usurp the Royal Prerogative in matters 
Ecclesiastical, and not to use it against the Crown 
and against the Church, but to protect and 
strengthen the Crown in the maintenance of its 
rights, and in the exercise of its duty as Defender 
of the Faith. 

Besides this, the Sovereigns of England have it 
in their power to protect their Prerogatives by 
such ancient, constitutional means as their Prede- 
cessors employed ever since the Reformation ; 
and, to maintain their Ecclesiastical Supremacy 
by the instrumentality of such a Commission 1 
or Standing Council, to advise them in Ecclesi- 
astical promotions, as would command the confi- 
dence of the Nation and the Church, and would 
defend the rights and liberties of the Crown, and 
would aid it in discharging its duty and main- 
taining its integrity and safety by upholding the 
Doctrine and Discipline of the Church. 

1 See " Royalties of the Crown," Lond. 1848, p. 47, and 
King- William III. Letter to Thomas, Lord Archbishop of 
Canterbury, &c., a.d. 1699. 

" William III., by the Grace of God, King, &c. &c, to 
the Most Reverend Father in God, our right trusty and 
right entirely-beloved counsellor, Thomas, Lord Archbishop 
of Canterbury, Primate of all England and Metropolitan ; 
and to the most Reverend Father in God, John, Lord Arch- 
bishop of York, Primate of England and Metropolitan ; and 
to the Right Rev. Fathers in God, Gilbert, Lord Bishop of 



ECCLESIASTICAL PROMOTIONS. 335 



Sarura ; William, Lord Bishop of Worcester ; Simon, Lord Chap. VII. 
Bishop of Ely ; and John, Lord Bishop of Norwich, greeting. ■ 
We, being sensible that nothing can conduce more to the glory 
of God, our own honour, and the welfare of the Church, than our 
promoting to 'preferment therein the most worthy and deserving 
men according to their merits ; and conceiving you, the said 
Thomas, Lord Archbishop of Canterbury ; John, Lord 
Archbishop of York ; Gilbert, Lord Bishop of Sarum ; Wil- 
liam, Lord Bishop of Worcester ; Simon, Lord Bishop of 
Ely ; and John, Lord Bishop of Norwich, to be proper and 
competent judges in such cases ; Know ye, therefore, that we, 
reposing special trust and confidence in your approved wisdoms, 
fidelities, and circumspections, have nominated, constituted, or- 
dained, and appointed, and by these presents do nominate, con- 
stitute, ordain, and appoint you, the said Thomas, Lord Arch- 
bishop of Canterbury ; John, Lord Archbishop of York ; 
Gilbert, Lord Bishop of Sarum ; William, Lord Bishop of 
Worcester ; Simon, Lord Bishop of Ely ; and John, Lord 
Bishop of Norwich, to be our commissioners for the purposes 
hereinafter mentioned. And we do hereby give and grant 
unto you, our said commissioners, or any three or more of 
you, (whereof we will that you, the said Thomas, Lord 
Archbishop of Canterbury, to be always one ; and, where 
any preferment or place to be disposed of lies within the 
province of York, you, the said John, Lord Archbishop of 
York, to be also one,) full power and authority to meet at 
such convenient times and places as you, the said Thomas, 
Lord Archbishop of Canterbury, shall, by your summons of 
the rest of our said commissioners, from time to time ap- 
point, for the putting the powers hereby granted in execu- 
tion, in such manner as is hereby appointed. And we do 
hereby declare our will and pleasure to be, that when our 
royal person shall be resident within our kingdom of England, 
you do, at such meetings, consider of one or more person or 
persons proper to be recommended to us to succeed to any 
bishopric in England, or any other ecclesiastical preferments 
in England above the tax or real value of twenty pounds in 
our books which are in our gift or disposal from time to time 
as they shall respectively become vacant during our resi- 
dence within our said kingdom of England. And that you, 



336 



THE ROYAL SUPREMACY IN 



Part III. or a sufficient number of you, empowered as aforesaid, do 
v ' signify, under your hands, your recommendation of such 
person or persons as you in your wisdoms shall think most fit to 
be appointed by us to succeed to any such vacant preferments, 
to the end that the names of such person or persons may be 
presented to us by one of our principal secretaries of state, 
that our royal pleasure may be further known therein. * * 
#####« And further, we do hereby declare our 
pleasure to be, that neither of our principal Secretaries of State 
do, at any time, either when we shall be resident in England 
or in parts beyond the seas, move us in behalf of any person 
whatsoever for any place or preferment which we have 
hereby left to the recommendation or disposal of our said 
commissioners, as aforesaid, without having first communi- 
cated both the person and the thing by him desired to you, 
our said commissioners, or so many of you as are hereby em- 
powered to act ; and without having your opinion and recom- 
mendation in such manner as hereinbefore is directed. And 
if at any time we be moved in like manner by any other 
person whatsoever, our pleasure is, and we do hereby de- 
clare, that neither of our principal secretaries of state shall 
present any warrant to us for any royal signature in such a 
case, until you, our said commissioners, or so many of you as 
are hereby empowered to act, have been acquainted there- 
with, and have given your opinion and recommendation as 
aforesaid. And, further, our will and pleasure is, that this 
our commission, and the powers hereby granted, shall con- 
tinue in force until we shall declare our pleasure to the con- 
trary, notwithstanding the same commission be not continued 
by adjournment. And lastly, we have revoked and de- 
termined, and by these presents do revoke and determine 
certain letters patents under our great seal of England, 
bearing date the sixth day of April, in the seventh year of 
our reign, whereby we constituted and appointed you, the 
said Thomas, Lord Archbishop of Canterbury ; John, Lord 
Archbishop of York ; William, Lord Bishop of Coventry 
and Lichfield ; Gilbert, Lord Bishop of Sarum ; and Simon, 
Lord Bishop of Ely, together with the then Right Reverend 
Father in God, Edward, Lord Bishop of Worcester, lately 
deceased, to be our commissioners for the purposes above 



ECCLESIASTICAL PROMOTIONS. 337 



mentioned, and every clause, article, and thing therein con- Chap. VII. 
tained. In witness whereof, we have caused these our let- * — v— — ' 
ters to be made patents. Witness ourself at Westminster, 
the ninth day of May, in the twelfth year of our reign. 

" Per Breve de Privato Sigillo, 

" Chute." 

See Cardwell's Documentary Annals, ii. p. 353, and 
Neve's Lives of the Archbishops, p. 247. See also King 
Charles ii. Commission to the same effect, a.d. 1681, Wilkins' 
Concilia, iv. p. 607. 

(0). You said that one of the modes in which 
the Kings of England exercise their supreme 
authority over all persons in the Church is by 
judicatio in causes ecclesiastical : of what kind is 
this administration of justice? 

$L It is partly forensic, and partly synodical. 
How is it forensic? 

%. In trying ecclesiastical causes not in foro 
conscientice, but in foro exterior e, and inflicting 
civil punishments in pursuance of spiritual cen- 
sures \ 

1 Bp. Bilson, Christian Subjection, p. 327 (dedicated to 
Queen Elizabeth, a.d. 1586, and authorized by her). We 
give Princes no power to devise or invent new religions, to 
alter or change sacraments, to decide or debate doubts of faith, 
to disturb or infringe the canons of the Church. — p. 332. 
We never said»that Princes had any spirituall power, and the 
sword which they beare we never called but externall and 
temporall ; for the true spirituall and eternal sword is the 
Word of God. 

How is it synodical? 

In determining controversies after consi- 
deration had and report made of them by the 
Convocation of the Church ; where the judicium 
directivum is in the Church, the imperativum in 
Rege. 

Q 



338 



THE ROYAL SUPREMACY IN 



Part III. <Jg. Has, then, the Crown the power of pro- 
v ' nouncing on religious dogmas? and may it de- 
clare one doctrine to be orthodox, and another 
heretical, as it thinks fit ? 

No. By the laws of England 1 , "nothing is 
to be adjudged heresy, but that which heretofore has 
been so adjudged by the authority of the canonical 
Scriptures, or the first four General Councils, or 
some other General Council, wherein the same hath 
been declared heresy by the express word of Scrip- 
ture ; or such as shall be termed heresy by the High 
Court of Parliament with the assent of the Clergy 

p"32o' * w Convocation.^ The Sovereign, therefore, pro- 
nounces, in all religious questions, not according 
to any new principles, but according to the re- 
ceived religious laws of the Church. He has 
supreme power according to the laws, but against 

2Cor.xiii.8. them, none. ' He can do nothing against the truth, 
but for the truth/ Accordingly at their Corona- 
tion the Sovereigns of England swear 2 to "main- 
tain the Laws of God, the true profession of the 
Gospel, and the Protestant Reformed Religion 
established by Law, and to maintain and preserve 
inviolably the settlement of the United Church 
of England and Ireland, and the Doctrine, Worship, 
Discipline, and Government thereof." 

Hence it is clear that the Sovereign has no 
power to alter a single tittle or iota in the doctrine, 
worship, discipline, or government of the Church. 

1 1 Eliz. cap. i. a.d. 1558. Bp. Gibson's Codex, p. 48. 
351. Hooker, VIII. viii. 3. The King judges not of but 
after (i. e. according to) the Laws. Jenk. Cent. 9. Rex non 
debet judicare sed secundum Legem. On the reception of 
the first four General Councils by the Church of England, 
see Routh Rel. Sacr. in. p. iv. note. 



ECCLESIASTICAL PROMOTIONS. 339 



Bp. Bilson, Christian Subjection, p. 297. That princes Chap. VII. 
may prescribe what faith they list, what service of God they v v ' 
please, what form of administering the Sacraments they think 
best, is 720 part of our doctrine ; and yet that princes may by 
their laws prescribe the Christian Faith to be preached, the 
rigid service of God to be used, the Sacraments to be mini- 
stered according to the Lord's institution, this is no absurdity 
in us to defend. 

Parliamentary Report on Rom. Cath. Subjects, p. 129, 
130. 1816. 

Lord Clarendon on Religion and Polity, p. 1. It is the 
duty of Sovereign Princes to preserve and provide for the 
advancement of religion, and for the due exercise of it, and 
devout reverence for it in their dominions. As they cannot 
prescribe what laws they please, contrary to the laws of nature 
or of God, so they cannot impose what religion they please, 
contrary to what He has enjoined. 

2 Form and Office of Coronation of Her Majesty Queen 
Victoria, 1838, p. 27. 

<fi|. How is this power exercised ? 

$L The judicial power of the Crown was for- 
merly exercised in the Court of Delegates, from 
which it was transferred (by 2 and 3 Will. 4. c. 92, 
and 3 and 4 Will. 4. c. 41) to the Judicial Com- 
mittee of the Privy Council \ To this court, as 
now constituted, exceptions have been made by 
the almost unanimous voice of the English Epis- 
copates 2 ; and Church writers of weight affirm, that 
for trying religious controversies the proper court 
is that of the Bishop of the Diocese, or the Metro- 
politan of the Province where the cause arises 3 . 
It cannot be doubted, that, according to the 
English Constitution, as in civil causes the Sove- 
reign administers Justice by civil Judges, so in 
spiritual matters, whenever judgment is to be 
given, the sentence ought to be pronounced by 
Judges spiritual*. 

q 2 



340 THE ROYAL SUPREMACY, &C. 



Part III. i See Phillimore's Burn's Eccl. Law. 1. p. 64. 

2 Debate in the House of Lords, June 4, 1850. 

3 Bp. Gibson's Codex, p. 351. 353. " The cognizance of 
Heresy and punishment of Heretics belongs to the Arch- 
bishop as Metropolitan of the Province, and to every Bishop 
within his own proper Diocese, who are to punish only by 
Ecclesiastical censures. And so, saith my Lord Coke, U hath 
been put in ure in all Queen Elizabeth' 's reign, and so it was 
resolved by the Chief Justice, Chief Baron, and two of the Justices 
upon Consultation, 9 Jac. 1, in the case of Legate. — How far 
the Convocation of each province, which had once an un- 
doubted right to convict and punish Heretics in a Synodical 
manner, doth still retain, or not retain, that right, I shall not 
presume to say, till the learned Judges be clear and final in 
their opinions." See their opinions in Cardwell, Synod. 
a.d. 1710, ii. p. 761. 

4 24 Hen. viii. c. 12. Gibson's Codex, i. p. 83. Cawdrey's 
Case, p. xxvi. xxviii. xxxvi. Ixxvii. Coke's Institutes, vol. vi. 
pt. iv. ch. 74. See above, p. 320. Bp. Andrewes : Rex in his 
quae ad Deum pertinent Amariam sacerdotem, non Zabadiam 
ducem, jubebit prsesidere. 



PART IV. 



IXitt s an* (Keremontcs of tfje (Eijurd) of <£ncjlantr* 



CHAPTER I. 

ON THE RITES AND CEREMONIES OF THE 
CHURCH OF ENGLAND. 

(Q. What is meant by Rites and Ceremonies ? Chap. I. 

21 . By Rites are meant religious observances, 
ordained by competent xluthority. 

<8J. Why are they called Rites ? 

Because they are pi]roi, i. e. prescribed or 
ordered. 

<Q. What do you mean by Ceremonies ? 
Solemn and sacred observances \ 

1 Vossius, Etymol. Lat. p. 89, in v. Verisimilius longe 
Joseph us Scaliger, qui censet cerimonias dici ab antiquo cerus, 
id est sanctus, unde in Saliari carmine cerus, manus, id est, 
sanctus bonusque. Ita a cerus erit cerimonia, lit a sanctus 
sanctimonia, a castus castimonia. Sunt et ejusdera generis 
alimonia et querimonia. 

(Q. In the terms Rites and Ceremonies, as here 
used, do you include the two Christian Sacra- 
merits ? 

Q 3 



342 



RITES AND CEREMONIES OF 



Part IV. gt. No. These two Sacraments were " ordained 
by Christ Himself;" but by Rites and Cere- 
monies, I here mean sacred and solemn observ- 
ances appointed by lawful human authority. 

<f$. What rules are to be observed by those who 
prescribe Rites and Ceremonies? 

That they appoint nothing inconsistent with 
1 Cor. xiv. the Apostolic injunctions, Let all things be done 
Rom. xiv. decently and in order ; and, Let all things be done 
l Cor x 31 t° e dtfy m 9> an d for the promotion of the glory of 
God. Hence they must take care that the Rites 
which they ordain be reasonable and decorous, 
and, as much as may be, in conformity with the 
ancient practice of the Universal Church ; and 
that Ceremonies, which are commandments of men, 
Matt. xv. 9. be not taught for doctrines, and enjoined as neces- 
sary to salvation \ 

1 Hooker, III. vn. 1. IV. i. 3. V. vi. 2. V. xxx. 2. 
F. Mason, in Christian Institutes, iv. p. 433 — 460. 

Whence do we ascertain the Rites and Cere- 
monies of the Church of England ? 

From the Tables and Rules prefixed to the 
Book of Common Prayer, and from the Rubrics of 
the same. 

<!§. What is meant by a Rubric ? 

Properly, a law written in red letters {yubris 
litteris), as the titles of the Old Roman laws, and 
the ritual directions in the Prayer Book formerly 
were. 

<fl|. When were these Rubrics drawn up ? 

$L At the times of the promulgation of the 
Book of Common Prayer : in the reign of Ed- 
ward VI. in 1549, 1550, 1552 ; in that of Queen 



THE CHURCH OF ENGLAND. 3^3 

Elizabeth in 1560; of King James I. in 1604; v Cha J- l , 
and at the Restoration of King Charles II. in 
1661. 

(!§, By whom were these Rubrics framed ? 

$L By Bishops and Presbyters of the Church. 

<8J, Do you think yourself bound in conscience 
to observe them, where competent authority or 
the necessity of the case does not exempt you 
from the observance ? 
Certainly. 

<©. On what grounds ? 

fl. Because they are laws made by the Com- 
munity, both as a Church and a State, approved 
by the two Houses of Parliament, and ratified by 
Royal authority. 

How by it as a Church ? 

In Convocation 1 regularly assembled 2 . 

1 Preface to the Book of Common Prayer. " Yet we 
have good hope, that what is here presented, and hath been 
by the Convocations of both Provinces with great diligence 
examined and approved, will be also well accepted and 
approved by all sober, peaceable, and truly conscientious 
sons of the Church of England." See also the preamble of 
the Act of Uniformity, 1662, sect. 1. " Upon mature and full 
deliberation the said Presidents (of the Convocations of the 
two Provinces of Canterbury and York), Bishops and Clergy 
of both Provinces, have reviewed the said Books (of Com- 
mon Prayer, and of the Form and Manner of the Making 
and the Consecrating of Bishops, Priests, and Deacons)," 
&c. 

2 Canons of 1603, Canons iv. xiv. xviii. xxxvi. 

(§. How by it as a State ? 

H. In the High Court of Parliament. 

4g. In what Statutes ? 

$U In the Acts of Uniformity passed in the 
a 4 



344 RITES AND CEREMONIES OF 



Part iv. reigns of Edward VI., Queen Elizabeth, and 
' v ' Charles II. 1 

1 a.d. 1548, 1551, 1558, 1661. Bp. Gibson's Codex, 
p. 259. 265. 267. 275. 

Is not the force of the Spiritual enactment 
weakened by this Civil sanction ? 

No. On the contrary, it is strengthened 
by it ; Lex humana, jubendo quod jubet lex divina, 
novam superaddit obligationem \ Therefore, when 
Jer. xxvii. w T e obey the Rubric, we obey not only as Chris- 
tians, but as Citizens ; and he who disobeys, when 
God commands by the voice both of the State and 
of the Church, is doubly guilty ; apud homines 
poenas luit, et apud Deum front em non habebit 2 , 

1 Bp. Sanderson, Prselect. v. 10. Grotius, de Sum. 
Potest, p. 214. 244. 

2 S. Aug. cited by Grotius, 214, and de Vera Relig. 
c. xxvi. 

Barrow, iii. 288. It is a great mistake to think that the 
civil law doth anywise derogate from the ecclesiastical : their 
concurrence yieldeth an accession of weight and strength 
to each. Now that spiritual laws are backed by civil sanc- 
tions, the knot of our obligation is tied faster ; and by dis- 
obedience to them we incur a double guilt, and offend God 
two ways, both as Supreme Governor of the world, and as 
King of the Church. 

<fl|. You have specified the authority by which 
these Rites are ordered ; but in addition to them 
may not the Ministers and members of a par- 
ticular Church adopt Ceremonies from ancient or 
foreign Churches ; such Ceremonies having been 
appointed by those Churches, as edifying and 
decorous ? 

No ; no private person l , lay or clerical, may 



THE CHURCH OF ENGLAND. 345 



introduce any thing into a Church on his own v Ch ^ p- l , 
authority : it is not his province, but it is exclu- 
sively the office of the particular Church to which 
he belongs to decree the Ceremonies to be ob- 
served by its Members ; and whether such addi- 
tional Ceremonies, as you have mentioned, be 
derived from ancient or from modern practice, 
they are equally innovations and usurpations of 
the authority of the Church, and their intro- 
duction is equally irregular and presumptuous. 
It is not less an act of pride and disobedience 
in an individual to introduce into a Church what 
is not ordered by lawful authority, than to despise 
what is 2 . 

1 Book of Common Prayer. Of Ceremonies. Although 
the keeping or omitting of a ceremony, in itself considered, 
is but a small thing, yet the wilful and contemptuous trans- 
gression and breaking of common order and discipline is no 
small offence before God. " Let all things be done among 
you," saith St. Paul, " in a seemly and due order ;" the 
appointment of the which order pertameth not to private 
men ; therefore no man ought to take in hand nor pre- 
sume to appoint or alter any public or common order iu 
Christ's Church, except he be lawfully called and authorized 
thereto. 

2 S. Aug. Regula ad Servos Dei, 3, (i. p. 1273.) Nolite 
cantare nisi quod legilis esse cantandum ; quod autem ita 
scriptum est ut non cantetur, non cantetur. 

Hooker, V. lxxi. 7. "We had rather glorify and bless 
God for the fruit we daily behold reaped by such ordinances 
as His gracious Spirit enableth the ripe wisdom of this 
National Church to bring forth, than vainly boast of our own 
peculiar and private inventions, as if the skill of profitable 
regiment had left her public habitation to dwell in retired 
manner with some few men of our liking ; we make not our 
childish appeals sometimes from our own to foreign Churches, 
sometimes from both unto Churches ancienter than both are ; 
Q 5 



346 



OBJECTIONS CONSIDERED. 



Part IV. i n effect always from all others to our own selves ; but, as 
v " becometh them that follow with all humility the ways of 
peace, we honour, reverence, and obey in the very next 
degree unto God the voice of the Church of God wherein 
we live. 



CHAPTER II. 

OBJECTIONS CONSIDERED. 

<E|. But may it not be said that — as these Rites 
and Ceremonies are indifferent things and may 
vary in different Churches, and very reasonably 
and advantageously so 2 , and may be changed 
from time to time in the same Church 3 — it is of 
little importance whether we conform to them or 
no ? 

No : for if this were so, there would be an 
end of all human authority 4 . Things indifferent 
are properly those concerning which Almighty 
God has not spoken by any law, either for them or 
against : and indifference (aSiatyopia) is the special 
character of the legitimate objects of human law, 
as distinguished from divine: to vo/uilkov S'ikciiov 
is that o 1%, apxnQ ovSlv diatytpsi, orav Otjvraiy 
$ia<t>ipei 5 . ( In mediis rebus Lex posita est Obe- 
diential Even natural Reason tells us that certain 
states of the body are appropriate accompaniments 
and exponents of certain affections of the mind 6 , 
and tend to general edification 7 ; and for the re- 
commendation of certain attitudes in devotion we 
Luke xxii. have the authority of Scripture Example ; and in 
Actsvii. 60. the Public Worship of a Church discrepancy is to 
eIi " ; 14 ^ e deprecated, and Uniformity is greatly to be 



OBJECTIONS CONSIDERED. 



347 



desired, as tending to promote Unity; and although, ^ Chap, ii. 
indeed, this or that particular ceremony may be 
a matter of little moment, yet that some ceremonies 
there should be, is essential to the maintenance of 
Religion. And further, when express laws have 
been duly made concerning these things, we are Exod. xxii. 
no longer free to do or omit them, as we please ; ^ 8 cts xxiii 
for Obedience to constituted Authority is so far 3.^ 
from being a matter of Indifference 8 , that nothing jude 8. 
is more destructive to a Community, and nothing vi^^o 4 ' 
more displeasing to God, Who is the Author not j 6 T ig- 
of confusion but of peace, than its absence. Besides l Cor. xiv. 
this, if these things be, as some allege, matters of |^t. i. 10. 
indifference, nothing can be more frivolous than ^ att - xxiii - 
wranglings concerning them. In a word, the Luke xi. 42. 
fruits of disputing, instead of obeying, are con- 
tempt of lawful authority, loss of time and labour, 
detriment of peace and charity, and the neglect of 
the " weightier matters of the law 9 ." 

1 S. August, ii. 186. 188. 291. (Epist. liv. lxxxii.) 
Barrow, in Christian Institutes, iii. 157. F. Mason, ibid. 

iv. 463. 487. Bp. Sanderson, ibid. iv. 574. Bingham, XVI. 
i. 15. 

2 S. Iren. ap. Euseb. v. 24. The 8iacj)(o vi a in ceremonies 
in different Churches rrjv 6 jxovoiav rrjs tv'io-tzcos crvviaTr]- 
(tlv. S. Greg. Mag. Ep. i. 43. In una fide nihil officit 
Ecclesise consaetudo diversa. Hooker, IV. xni. 3. 

3 XXXIX Articles, Art. xxxiv. Of the Traditions of 
the Church. It is not necessary that Traditions and Cere- 
monies be in all places one, or utterly like ; for at all times 
they have been divers, and may be changed according to the 
diversity of countries, times, and men's manners, so that 
nothing be ordained against God's Word. Every particular 
or National Church hath authority to ordain, charge, and 
abolish Ceremonies or Rites of the Church, ordained only by 
man's authority, so that all things be done to edifying. 

Q 6 



348 



OBJECTIONS CONSIDERED. 



Part IV. 4 Preface to Book of Common Prayer. XXXIX 
" v Articles, Art. xxxiv. 

5 Aristot. Ethic, v. 10. S. Bernard, Ep. vii. Canons 
of 1603. Can. xxx. Things of themselves indifferent do in 
some sort alter their natures, when they are either com- 
manded or forbidden by a lawful magistrate, and may not be 
omitted at every man's pleasure, contrary to the law, when 
they be commanded, nor used when they are prohibited. 

Hooker, V. vm. 2. Matters ritual are the just province 
of authority. 

6 Hooker, V. xxx. 2. When we make profession of our 
faith, we stand; when we acknowledge our sins, we fall down, 
because the gesture of constancy becometh us best on the 
one ; in the other the behaviour of humility. — V. lxviii. 3. 
Our kneeling at Communions is a gesture of piety : what 
doth better beseem our bodies than to be sensible witnesses 
of minds unfeignedly humble ? 

7 Hooker, VI. i. 3. 

8 XXXIX Articles, Art. xxxiv. F. Mason, in Chris- 
tian Institutes, iv. 463, and notes. Bp. Sanderson, ibid, 
p. 557. 623, and W. Wall, ibid. p. 464. 

9 Hooker, V. xxxi. 1. By them which trouble us with 
these doubts, (i. e. concerning the propriety of wearing the 
surplice, and such like matters,) we would more willingly be 
resolved of a greater doubt, whether it be not a kind of 
taking God's name in vain, to debase religion with such fri- 
volous disputes, a sin to bestow time and labour upon them. 
Things of so mean regard and quality, although necessary to 
be ordered, are notwithstanding very unsavoury when they 
come to be disputed of. 

Hooker, III. ix. 3. Unto laws made and received by a 
whole Church, they which live within the bosom of that 
Church must not think it a matter indifferent either to yield 
or not to yield obedience, Is it a small offence to despise 
1 Cor. xi. the Church of God ? " My son, keep thy father's command- 
22. ment," saith Solomon, " and forget not thy mother's instruc- 

Prov. vi. 20. t - on ; bin(1 them both a j wa y g about t jjy. heart." It doth not 

stand with the duty which we owe to our heavenly Father, 
that to the ordinances of our Mother the Church we should 
show ourselves disobedient. Let us not say we keep the 



OBJECTIONS CONSIDERED. 



349 



commandments of the one when we break the law of the Chap. II. 
other ; for unless we observe both, we obey neither. s v ' 

(E|. You say we must obey these laws ; and you 
acknowledge that these laws are human ; do then 
human laws bind the conscience ? 

Not as human laws 1 : nothing but the law 
of God can do so ; but human laws, which are not 
contrary to God^s law, bind the conscience indi- 
rectly, by virtue of the Divine law, which commands James iv. 
us to obey those who have rule over us. Thus, in n ' 12- 
the case supposed, we are bound to conform to 
the Rubric, because God says in His Word, 1 Pet - 
" Submit yourselves to every ordinance of man for Eph. vi". 
the Lord 5 s sake." For example, we are not bound ^ m 2 g 
in conscience to kneel on account of any special Tit. Hi. l. 
virtue in the act itself ; but we are bound in con- 1—5. 
science to obey the lawful authority which enjoins us 
to do so 2 . Thus, in obeying the Rubrics of the 
Church, we do in fact obey God; Cum, Christo 
jubente, servis homini, non homini servis, sed Illi Qui 
jussit, i. e. Deo 3 ; and in disobeying them, we do in 
fact despise the Word of God \ 

1 Bp. Sandersons Preelections and Sermons, i. 302. ii, 
177. iii. 10. Note in Christian Institutes, iii. p. 4. 

2 XXXIX Articles, Art. xx. The Church hath power 
to decree Rites or Ceremonies. 

3 S. August, iv. 201S. 1028. 1056. v. 418. 

4 Hooker, V. viii. 4. Suppose we that the Sacred Word 
of God can at their hands receive due honour by whose in- 
citement the holy ordinances of the Church endure open con- 
tempt ? No ; it is not possible that they should observe as 
they ought the one, who from the other withdraw unneces- 
sarily their own or their brethren's obedience. 

(!^. It is not meant, I suppose, that we should Kxod. i. 16, 
obey every human ordinance, without reference to Dan. iii. 18. 
the nature of the thing commanded ? V1 - 9 - 



350 



OBJECTIONS CONSIDERED. 



Art. vi. 



Part iv. No ; we are not to obey a human ordinance, 

1 Mace. i. if it be plainly against the Divine law : we are to 

2 Chron! obey Man for the sake of God, but we are not to 
Luk/ii 49 disobey G° D for the sake of man. 

Acts v. 29. <fg. But these Ceremonies of the Church are not 
enjoined in Holy Scripture ; and does not, in the 
language of the Church, " Holy Scripture contain 
all things necessary to salvation?" 

Yes. Scripture contains all things neces- 
sary to salvation ; and of these necessary things 
Rom.xiii.2. one of the very first is obedience to lawful autho- 

Matt. xvii. . n i • i #» ■% i n ■» • 77 

27. xxii. 21. nty in all things not unlawful , that is, in all 
Luke fv \%. things not contrary to the general laws of Nature 
John ^ 22 an ^ -^ eason i an d t° the positive ones of Holy Scrip- 
Acts ii.' 15. ture. And both the precept and example of our 
blessed Lord, Who was " obedient to the law for 
man," is conclusive on this point 2 . 



iii. 1. 



1 S. Augustin. Ep. 36, torn. ii. p. 101. In his rebus, de 
quibus nihil certi statuit Scriptura divina, mos populi Dei 
vel instituta majorum pro lege tenenda sunt. 

S. Hieron. Ep. xxviii. ad Lucinium Basticum. Ego illud 
te breviter admonendum puto, traditiones Ecclesiasticas 
(praesertim quae fidei non officiant) ita observandas, ut a 
raajoribus traditae sunt : nec aliorum consuetudinem aliorum 
contrario more subverti. Sed unaquaeque provincia abundet 
in suo sensu, et prcecepta majorum leges Aposiolicas arbitretur. 

2 Hooker, II. vm. 6, 7. III. vi. and III. vn. 2—4. III. 
xi. 14. V. lxx. 6. V. lxxi. 7. 

Bp. Andrewes on the Decalogue, p. 209. 271. 

<©. But if I have a scruple of conscience as to the 
lawfulness of a ceremony, ought I to conform to it? 
Above,^ <H. It is true, certainly, that our conscience 
obliges us, even when it errs; but then it does 
not exempt us from the guilt and punishment of 
error. Hence we must take all the care in our 



OBJECTIONS CONSIDERED. 



351 



power, that our conscience may not err, but be Chap. ii. 
rightly instructed and informed. And with this 
view we must consider, that lawful authority has 
pronounced sl public judgment in favour of the 
Ceremony, by ordering it ; and in Christian cha- 
rity, humility, and discretion, we shall not be dis- 
posed to doubt that this public judgment is worth 
more than our own private opinion. Our private 
conscience must remember that the public con- 
science is better than itself 1 ; and it ought, there- 
fore, to endeavour to bring itself into conformity 
with it. Next; we must bear in mind, that the 
thing is established, and for the sake of peace 
ought not to be stirred by private persons, 
without urgent necessity; that the order, which 
enjoins the observance, is the judgment of the 
competent authority, to which, by God's Word, 
we owe obedience in all things not clearly unlaw- 
ful, ee not only for wrath but also for conscience Rom. xiii. 5. 
sake ?' that the command is clear, but our exemp- 
tion is not so ; (and e in dubiis rebus tutior pars est 
eligenda ; 5 ) and lastly, that there are many things Jer. xxxv. 
which it may not be expedient for others to 1 p e t. ii. 
com?nand, in which, notwithstanding, when they 13 ~ 20 - 
are commanded, it is very necessary for us to obey 2 . 

1 Hooker, IV. i. 12. Their sentences will not be greatly 
regarded, when they oppose their me-thinketh to the Orders 
of the Church of England. 

2 S. Aug. c. Faust. Man. xxii. 75. Reum facit superiorem 
iniquitas imperandi, innocentem subditum ordo serviendi. 

Bp. Andrewes on the Decalogue, p. 340. 

<8|. But does not St. Paul say, "Let every one Rom.xiv.5. 
he f idly persuaded in his own mind;" and, " what- 23 " 
soever is not of faith is sin ?" 



852 



OBJECTIONS CONSIDERED. 



^PartIV^ gt. Paul is there speaking of indifferent 

matters, that is, of matters not prescribed or for- 
bidden by God, and on which the lawful public 
authority had not pronounced any judgment, and 
in which, therefore, every one was at liberty to do 
what in his own conscience he thought best 1 . But 
where such public authority has pronounced its 
judgment, (as is the case with the Rites and Cere- 
monies of the Church,) he condemns those who 

1 Cor.xi.16. resist it in the following words, " If any man thinks 
fit (Soku) to be contentious, we have no such 

Rom.xiii. 2. custom, neither the Churches of God and, "who- 
soever resisteth the power, resisteth the ordinance 
of God." 

1 Hooker, IV. xn. 6, 7. 

(Q. But if I give scandal or offence to others by 
compliance with those ceremonies, am not I guilty 

lCor. viii. of want of charity ; since St. Paul says, "If meat 
make my brother to offend, I will eat no flesh while 

Rom. xiv. the world standeth and, "It is good to do 
nothing whereby thy brother stumbleth, or is 
offended, or is made weak }" 

St. Paul is there speaking of things, by 
abstinence from which he sacrificed his own 
appetite and not public authority. The former is 
right, but not the latter. And, with respect to 
giving scandal, it is not possible to give greater 
scandal to the weak, than by teaching them dis- 
obedience to Authority by an example of resistance 
to it ; and this too in a matter of Religion. This 
is indeed to make our brother to offend. And 
this is to give scandal not only to our weak 
brethren, but to the strong, both among our equals, 
and inferiors, and our governors ; and our governors 



OBJECTIONS CONSIDERED. 



353 



are more than brethren, they are fathers, and obe- Chap, ii.^ 
dience is charity too, and something more; and, 
lastly, it is to offend our own consciences, and to 
disobey God \ 

1 XXXIX Articles, Art. xxxiv. Of the Traditions of 
the Church. Whosoever through his private judgment 
willingly and purposely doth openly break the Traditions 
and Ceremonies of the Church, which be not repugnant to 
the Word of God, and be ordained and approved by common 
authority, ought to be rebuked openly as he that offendeth 
against the common order of the Church, hurteth the autho- 
rity of the magistrate, and woundeth the consciences of the weak 
brethren. 

Hooker; III. ix. 3. The laws thus made, God doth Himself 
in such sort authorize, that to despise them is to despise Him, 
Bp. Taylor on Scandal, Life of Christ, § xiii. 7. 

d£. But may scandal be never lawfully given ? 
No. Scandal can never be lawfully given, 
but it is not seldom unlawfully taken. A scandal 
means a stumbling-block ; and Christ Himself 
was a stumbling-block to the Jews. The Phari- Luke ii. 34. 
sees were offended (laKav^aXiaO^av) by His } pet ii. I?.' 
words, yet He did not desist from preaching 1 , Matt.^xni. 
St. Paul speaks of the offence of the cross, yet it Rom.ix. 33. 
was not to cease; and he says, "God forbid that ^i^" 11 ' 
I should glory, save in the cross of our Lord 
Jesus Christ." Offence may be taken, where 
none is given ; and offence not justly taken hurteth 
none but the taker. 

1 Theophyl. in S. Luc. xiii. Ov tovto io-Konrjatv 6 Xpt- 
o~tos, ottcds prj crKavdayiurf avrovs, dXV ottcos evepyerrjo-jj 
tov 6epa7T€Las beopevov SeZ yap rjpas, evda oxpeXeta ava- 
Kvirrei TroXXrj, prj cppovrt^eiv tcov dvorjTas cr navdaXi£o- 
pevcov. 

Tertullian de Vel. Virg. 3. Bonce res neminem scandali- 
zant nisi malam mentem. 
Hooker, IV. xn. 



INDEX I. 



OF MATTERS. 



Aaron, his ordination, 80, 81 
Absolution, 126 — 134; requisites for, 

and power of, 128 — 133 
Abuse, takes not away the lawful use, 

209 

Acts op Parliament. {See Index II.) 

Advent, the Second, 37, 38 

Aerius, his heresy, 99 

Aid an of Lindisfern, 178, 179 

Alban, St., 153 

Alexandria, Patriarch of, 116 

Angels of Churches, 111 

Anicetus, Pope, 169, 170 

Antioch, Patriarch of, 111. 116 

Apocryphal Books, 56, 57 

Apostles, meaning of the term, 82, 83; 
their offices, ordinary and extraordi- 
nary, 101, 102 (see Bishops, Episco- 
pacy, Apostolic Succession); equality 
of, 240—243. 248 

Apostolic Succession {see Succession) 
in the Church of England, 210 

Appeals to Rome, 162 — 164; re- 
strained, 185 

Ark, the, 10. 27 

Arminian testimonies to Episcopacy, 
105, 106 

Articles, Thirty-nine, their cha- 
racter, 200—204 
Articuli Cleri, 185 
Augustin, Si., of Canterbury, 152—176 

Baptism, Sacrament of admission into 
the Church, 8, 9. 75, 76 ; of regene- 
ration and remission of original sin, 
120. 131; of Infants, 131; against 
iteration of, 234 — 237; conditional 
form of administering, 236 ; schisma- 
tical, 237. 288 

Benediction, episcopal and sacerdotal, 
135—146 

Bertha, Queen, 165. 176 

Bishops (see Episcopacy), meaning of 



the term, 86 ; successors and represen- 
tatives of the Apostles, 86 — 100 ; func- 
tions of, 18. 101 — 106; as Diocesans, 
Metropolitans, and Patriarchs, 107 — 
119; not more than one in a city, 
110; benediction by, 142, 143; the 
centx'es of unity in their respective 
Dioceses, 146 ; their equality as Bi- 
shops, 240, 241. 252, 253 

Bishops of England (see Church of 
England), number of at the Saxon 
Invasion greater than at this day, 156, 
see also 174, 175 ; as Peers of Parlia- 
ment, 283, 284; derive their office from 
God; how far its exercise is by man 
{see Jurisdiction) ; placed, not made, 
by the Crown, 171. 326—337 

of the Church of Rome, their 

Oath to the Pope {see Oath); are feudal 
vassals of the Papacy, and Peers of 
the Pope's creation, 255 

Boniface III., Pope, 178. 228. 252; 
VIII., 228 

British Church, 153 — 177 

Bulls, Papal, Unam Sanctam, 226; 
and in Ccend Domini, 231 

of Excommunication, 229. 231 

Caerleon, Bishop of, 154, 155 

Calvinistic testimonies in favour of 
Episcopacy, 105 

Canon Law (see Councils, Decretals), 
statement of, with respect to Papal 
Power, 223—227 

of England, 325 (see Con- 
vocation) 

Canon of 1571, concerning Preachers, 
207 

. — of 1603, their regard for anti- 
quity, 200, 201 ; their rules for preach- 
ing, 206, 207 

Canon, the, and Canonical Books of 
Scripture, 49, 50. 56. 



356 



INDEX I. 



Canterbury, the Patriarchal See of 
England, 176. 187 

Catalogues of Church Governors, 99 

Catechizing, 61, 62 

Cathedral Church the ParishChurch 
of the Diocese, 146, 147 

Catholic, 5, 6. 287, 288 

Catholic Communion, what, 238, 239 

Catholics, who, 7- 239 

Ceremonies (see Rites) 

Christ {see Jesus Christ) 

Church, etymology, 1. 158; names for, 
1, 2 ; definition of, 24 — 26 ; her con- 
stitution, 2 — 4. 8. 18, 19; how one or 
united, 3; her unity, how maintained, 
4 {see Unity) ; how Holy, 5 ; Catholic, 
5. 287, 288 ; Apostolic, 8 ; Visible and 
Militant, 9—22. 287, 288 ; types of, 9. 
27; Parables concerning, 11; notes 
of, 14. 119; Invisible, 15; has no One 
Visible Head, 17, 18. 240—261 ; her 
dignity and glorv, 22 — 24; salvation 
only in, 26— 34*; one only, 29, 30; 
prefigured by Eve, 31 ; the Spouse and 
Body of Christ, 23. 29. 31 ; on errors 
in, 36 — 48. 74; Catholic, cannot fail, 
36 ; waxes and wanes, 36, 37 ; liken- 
ed to a Sea, 149. 151 ; keeper and 
witness of Holy Writ, 49 — 58; inter- 
preter of Scripture, 58 — 7 1 ; Discipline 
(see power of Keys) ; the depository 
of grace, and the house of discipline, 
133.286 — 288 ; communionand unity, 
144. 236—240. 259-262; the duty 
of kings and states to the Church, 
268 — 344 {see Kings) ; her state in 
persecution and in peace, 306 

of England, her catholicity, 

149—151 ; her origin, 149—157 ; her 
Bishops in unbroken succession from 
the time of the Apostles, 152 and 
following ; independent of Rome, 152 
— 191 ; her reformation, restorative 
character of, 192 — 219 ; her primitive 
character, 192 — 1 94; her continuity, 195 
— 233 ; how Protestant, 199 ; her regard 
for antiquity, 192—203. 207; her 
Scriptural character, 200. 202. 207; 
how far she admits private judgment, 
206 ; the Apostolic succession of her 
Bishops, 210 — 219 ; her priesthood 
and sacrifice, 218, 219 ; her ordina- 
tions, 210 — 219; her visibility from 
the Apostolic age, 194—198. 220— 
234 ; did not separate herself from the 
Church of Rome, 220—233 ; a true 
branch of the Catholic Church, 145 — 
157. 233 — 239; why she recognizes 



Roman Catholic orders, 217. 234; 
her conduct towards reformed com- 
munions, 217 ; Church and State 
of England, two names for one com- 
munity, 263—266; the Church the 
spiritual mother of all Christians in 
England, 286 — 297 ; supremacy of 
Kings {see Kings) 

Church and State, 282—297 

of Rome (see Rome) 

Churches, who is their real owner, 
215; Consecration of, 215; endow- 
ment of, 279—286 

Churches, Suburbicarian (see Sub- 
tirbicaria7i) 

Clergy, their authority in matters of 
doctrine, 64—66; origin of name, 77, 
78 ; necessity of, 78 — 81 ; lawful call, 
80 ; and mission, 82 ; grace received 
by at ordination, 83 ; three orders, 85 
—88; in England, 154. 210; their 
duty to the Sovereign, 118. 308. 
320—323 (see Priest, Ministry, 
Orders) 

Coluthus, case of, 103 

Committee, the Judicial, of Privy 
Council, 338, 339 

Common Prayer, 144, 145; set forms 
of, benefit of, 148—150; Book of (see 
Index II.); Paul IV. and Pius IV. 
ofi%ed to confirm, 222; its history, 
344—347 

Communion of Churches, 238. 259 (see 

Unity) 

Confirmation, 142; benediction in, 
142, 143 

Conscience, an erroneous, no excuse as 
conscience, 275 ; is to be reformed, 276 
Constantinople, Patriarch of, 116 
Constitutions of Clarendon, 185 
Convocation of Church of England* 
its nature, power, and duties, 325. 340 
Coronation of English Sovereigns, 315 
Councils, General, use of, 19. 39; 
authority, 39, 40. 73; right of calling, 
and of presidency in, beings to Sove- 
reign Princes, and not to the Bishop 
of Rome, 322—326 ; the first four, 
reverence of Gregory the First for, 
166; by whom called, 323 — 326; their 
authority recognized by English Par- 
liament, 338 (see Index II. ) 

of Aries, 154 

Chalcedon, 199 

Constantinople, 199 

Ephesus, 166, 167. 199. 221 

Nice, 159. 192. 199 

Sardica, 154. 162—164 



INDEX I. 



357 



Council of Trent, not a General Coun- 
cil, its illegality, 201 — 203 ; its creed, 
201—204 ; its anathemas, 230 

of Trullo, 167 

Covenant, Solemn League and, abju- 
ration of, 183 

Cyprus, case of Church of, 166 — 168 

David's, St., Bishops of, 158, 159. 187 
Deacons, 86 ; their name and office, 87 
Decretals of Dionysius Exiguusjsido- 

rus, and Gratian, 223 ; others, 224 
Delegates, Court of, 338, 339 
Dinoth, Abbot of Bangor, 167 
Diocese, meaning of the word, 109 
Diocesan Episcopacy, 107 — 119 
Discipline of Church, 14, 15; its in- 
stitution, aims, ends, and obligations, 
119—132 

Dissenters, 43 — 45. 48; duties to, 279 
—297 

Donatists, 215. 233. 237, 238 

Easter, time of keeping, 157. 170 
Ecclesia, its meaning, 2 ; of Athens, 2 

permixta (see Church, Visible) 

in Enscopo, the maxim il- 
lustrated, 153, 154 (see Succession) 
Ecclesiastical Books of Scripture, 
56, 57 

Eldad and Medad, case of, 292 
Elizabeth, Queen, excommunicated, 
222. 231 ; on the limits of the royal 
supremacy, 317 
Empire, Roman, its divisions howjore- 
paratory to the Polity of the Church, 
108— 114; how it became nChurch,265 
Endowments, Religious, 279 — 286 
England (see Church, Church and State, 

and Kings) 
Episcopacy (see Bishops), Divine Insti- 
tution of, 82 — 1 07 ; Lutheran, Ar- 
tninian, and Calvinistic testimonies 
in favour of, 105, 106 

, Diocesan, 107—118 

Episcopus, 89. 97 
Erastianism, 312 — 315 
Ethelbert, King, 152 — 176 
Eve, a figure of the Church, 31 
Evidence, internal and external, of 

Scripture, 52, 53 
Evil men in the Church, 9 — 16 
Expositors of Scripture, 62 — 72 

Faith, the one true, 276—280 
Fathers of the Church, Authority 

of, 68—71 
Fideles, 80 



General Councils (see Councils) 
Grace, gratis datur, 165 — 168 
Gregory I., Pope, 152 — 176; his de- 
clarations irreconcileable with later 
claims of the Papacy, 230. 251 (see 
Index II.) 
Gregory VII., 180. 224; his Dictatus 
Papce, 227 ; canonized, and lauded by 
the Church of Rome for deposing 
Henry IV., 255 

Head of the Church (see Jesus 

Christ, Church, and Kings) 
Heathen, condition of, and duties of 

Christians to, 34, 35 
Henry II., his concessions to the 

Pope, 189 

VIII., his acts in Ecclesiastical 

matters, 185. 189, 190; his charac- 
ter, 190 ; excommunicated by the Pope, 
231 

Heresy, what is, 41 ; guilt of, 42 ; how 
differs from schism, 43; uses of, 71 
(see Schism) ; causes of, where to be 
heard, 338, 339 

Heretics, how far in the Visible 
Church, 46 ; duties towards, 47, 48 ; 
formerly agreed on one point, 100 

Hildebrand (see Gregory VII.) 

Holy Ghost, the Author of Episco- 
pacy, 100; his office in Ordination, 
83, '84 

Homilies, 201, 202 

Human Laws, how they bind the con- 
science, 349, 350 

Teaching, 63, 64 



Indifference, Religious, 277 
Indifferent things, 346 
In solidum, 19, 20. 253 
Intention, good (see Conscience) 
Intercession, 135 — 146 
Interpretation (see Scripture) 
Investiture of Bishops, 173 
Ischyras, case of, 103 
Italy, Diocese of, distinct from that 
of Rome, 112 

James I., 202 

Jeroboam, an example of Schism and 

Heresy, 45 
Jerusalem, Church of, the Mother 

of all Churches, 165 
Jesus Christ, how He governs the 

world, 19 — 21; the object of the 

Faith of the Church both before and 



358 



INDEX I. 



after His coming, 34, 35; the Church 
His house, 23 ; His body, 23. 28. 32 ; 
His Spouse, 16, 17; the second Adam, 
31 ; the Great Apostle, 82, 83. 97 ; 
and Founder of Apostolic and Episco- 
pal Office, 97 ; His Office in Absolu- 
tion, 128; in Intercession, 138; Bene- 
diction, 141 ; His commission to St. 
Peter, and in him to all Bishops and 
Pastors, 242 — 248 ; his language when 
He stood before Pilate, 271—273; all 
Human Power is derived through 
Him, 271 — 273 ; the rock on which 
the Church is built, 242—244; His 
Headship of the Church distinguished 
from that of Kings, 299 
Jews, the Librarii of Christians, 49 
John the Baptist, his baptism, 217 
—219^ 

John, King of England, his concessions 
to the Pope, 188, 189 

Judas, 97 ; baptism by, 214. 217. 

Judge, no one living infallible in con- 
troverted causes, 72 — 74 

Jurisdiction, spiritual source of, 309. 
327—330 (see Keys) 

Jus Cyprium of the Church of Eng- 
land, 165—169 

Keys, Power of, 119 — 134; given to all 
Presbyters, 120. 245—248 ; of divine, 
not human, origin, 309. 327 — 330 

Kings and Queens, Christian Deputies 
and Vicegerents of Almighty God, 
118; derive their power from Him, 
269; through Jesus Christ, 20. 271 
— 273; Ecclesiastical Supremacy of 
Christian Princes in their own Realms, 
20, 21. 117, 118. 171. 186. 266; 
Founders of Episcopal Sees, 330, 331 ; 
in what their true happiness consists, 
268, 269. 297—315; their religious 
duty, 268—297 

Kings of England, their Ecclesiastical 
Supremacy, its nature and limits, 299 
— 340; their headship distinguished 
from Christ's, 299 ; their sacred cha- 
racter, 315 

Korah and his company, examples of 
Schism, 45, 46 

KvpiaKos, 1 

Laity, 77 (see Fideles) 

Lay Elders, the novelty of their 

office, 313 
Lazarus, 128, 129 ; sister of, 55 
Liters formats, 115 
Liturgy (see Prayer, Common Prayer) 



LlUDHARD, Bp. 165 

London, 154. 174. 

Lutheran testimonies to Episcopacy", 
105, 106 

Mary, St., the Virgin, at Cana, 55 

Masora, the, 49 

MATTHL4S, St., 95. 97 

Metropolitans (see Bishops), 1 11. 113 

Ministers, unworthiness of, hinders 
not the effect of the ordinances which 
they minister, 215—217 

Ministry, lawful, what constitutes a, 
76 — 100 (see Clergy, Priest, Ordina- 
tion) 

Nadab and Abihu, examples of heresy, 
45 

Nag's Head Fable, 212 

Oath, qualifications of a good, 182 

of Supremacv, its historv and 

nature, 310—312 

of Roman Catholic Bishops to 

the Pope, 180 — 182. 256 ; persequi 
Hcereticos, 231 ; and obligation of vas- 
salage, 256 ; inconsistent with civil 
allegiance, 256 

Orders, the three, of Christian Mi- 
nisters, 85. 87. 210 (see Clergy) 

Ordinal, English, 210. 212 (see Church 
of England) 

Ordination, requisites to a lawful 
one, 80—85. 103. 212 ; the Office of 
the Holy Ghost in, 83: grace of, 84. 
168. 213, 214 (see Clergy, and Priests) 

Original Sin. punishment of, remitted 
in baptism, 130, 131 

Pallium, its origin, use, and abuse, 

178—182. 259 
Parables, Scripture, concerning the 

Church, 11—16 
Parker, Abp., his consecration, 213 
Parishes, 109 

Parliament, Bishops of England in, 

283, 284 

Patriarchal Dispensation, Priest- 
hood of, 137, 138 
Patriarchs (see Bishops), 110—119 
Patriarchate of England (see Can- 
terbury) 

Patrlarchates, modification and 
transfer of precedence of, 115 — 117; 
tenets of, by Nicene Canon, 112; and 
by Ephesine, 165. 168. 175 

Paul, St., his primacy, 242 

Peter, St., his primacy, faith, confes- 



INDEX I. 



359 



sion, keys, pastoral office, 120 — 122. 

240—261 
Petra and Petrus, 245 
Phocas, 252 

Picts and Scots, Church among, 155 
Pius IV., 222 ; his creed, 202—204 
Pius V., his hull against Queen Eliza- 

heth, 222. 231. 
Pope of Kome, his claim to he the 
Head of the Visible Church, 17—20. 
22. 240—262 ; his claim to he an in- 
fallible Judge in controverted causes, 
72 — 74; ancient precedence and ex- 
tent of his Patriarchate, 111 ; has no 
jurisdiction in England, 156. 240 — 
262 (see Church of England) ; Oath 
imposed by him on Ecclesiastics, 
179 — 182. 231 ; protests against his 
usurpations in that country, 1 84 — 1 86 ; 
his secular claims, 223 — 226. 255 ; 
form of coronation, 227 ; his spiritual 
claims, 227—230. 242; destructive 
of Church Unity, 256 ; his treatment 
of Councils and Bishops, 228. 256 — 
259 ; examples of resistance to en- 
croachments of, 184— 191. 249, 250; 
errors and heresies of various popes, 
257 {see Visible Head) 
Popish and Puritanical Principles of 

Polity, the similarity of, 311 
Power, the true source of, 271—273 
Practice, the best interpreter of laws, 
98 

Praemunire, Statute of, 185—191. 
330—332 

Prayer, Public (see Common Prayer) 
Preaching, 62 — 67; Canons of the 
Church of England concerning, 206, 
207 ; Schismatical Preaching, 290 — 
295 

Presbyters (see Priest and Bishops) 
Priest (see Clergy), meaning of term, 
86 ; how far Presbyter and Episcopus 
commutable, 89, 90 ; Presbyters can- 
not ordain, 103 — 105 ; power in Ab- 
solution (see Absolution) ; in Inter- 
cession and Benediction (see Interces- 
sion) ; Priesthood of Patriarchal Dis- 
pensation, 136; of Christian Church, 
218 ; Priests as Angeli Ecclesice, 
144; Priesthood in the Church of 
England, 218 
Priesthood, necessity of, 78 — 81 (see 

Priest, Clergy) 
Private Judgment defined, 207 
Privy Council, Judicial Committee of, 
339 

Promotions, Episcopal, 326. 339 



Protestantism, 199 

Provinces of the Church, 109—114 

Pro visors, Statute of, 185 

Puritans, in the Principles of their 
civil and ecclesiastical polity symbolize 
with the Papists, 182. 310, 312 

Quartodecimani, 170 

Rahab, house of, 27 
Rebaptization, 236 
Recusancy, Romish, in England, date 

of its origin, 222 
Reformation in England, not inno- 
vating, but restorative, 192 — 220 (see 

Church of England) 
Reformations in a Church, how to be 

made, 73, 74. 196 
Regalia Sancti Petri, 180 
Regeneration, 130, 131 
Religion, its political effects, 266 — 297 
Repentance, 130 — 134 
Rites and Ceremonies in the Church 

of England, origin of the terms, 34] ; 

their nature and obligation, 342 — 353 
Rochester, 173 
Rome, Bishop of (see Pope) 
Church of, not the Catholic 

Church, 6, 7 ; when founded, 156 ; 

its novel, unscriptural, and antiscrip- 

tural dogmas and practices, 201 — 206. 

218; violent obtrusion of them, 220. 

227 — 234 ; anathemas, 232 ; reiterates 

Ordination and Baptism, 234 — 238; 

Bishops of (see Oath and Pope) ; 

in what sense a true Church, 196 — 

199. 220 ; its schism, 233 
Rubricks, history and authority of, 342 

—345 

Rule of Faith, 67. 72 

Sacraments, the, from Christ on the 
Cross, 31 ; nature of, 75, 76 ; neces- 
sity of, 75 ; due administration of, by 
a lawful Ministry, 75—84 

Sacrifice, the Christian, 218 

Samaritan woman, 55 

Scandal, on giving and taking, 352, 353 

Schism, its nature and sin, 44 — 46. 220. 
290 ; its political effects, 267. 279 

Schismatical Assemblies and Preach- 
ing, 290—295 

Schismatics, how far in the Visible 
Church, 46; duties to, 48. 290— 
296 ; formerly agreed in one point, 100 

Schools, their connexion with the 
Church, 282 

Scotch Church, 155. 157. 209 



360 



INDEX I. 



Scribes and Pharisees, why and how 
far to he heard, 66. 196 

Scripture, Holy (see Canonical, Ec- 
clesiastical, Apocryphal), committed 
to the keeping of the Church, 49 ; its 
integrity, 45. 51 ; genuineness, 52 ; 
authority, and Inspiration, 52, 53; evi- 
dence, internal and external, of, 53,54 

, Custody and Interpretation 

of, 49—74 

, Sufficiency of, 72. 201. 204 

—206 

, Versions of, 58 

Sincerity (see Conscience') 

State Endowments of different 

Creeds, 280 
States and Princes, religious duty of, 

269—282 (see Kings) 
Statesmen, duties of, 78. 278. 282. 297 
Statute of Provisors, 185 
Stephen, King, his concessions toRome, 

188, 189 
Strife, preaching in, 291—295 
'Suburbicarian Churches, 112 — 114. 

160. 170 

Succession, Apostolic (see Apostolic), 

210—218 
Suffragan Bishops, 115 
Supremacy (see Oath, King's) 
crw^o/xEVOL, crw/xa, 28 



Tables of the Law in the Ark, 49 
Tares and Wheat, 11—13. 291 
Taxes for Religion, 279—294 
Toleration, 283 
Trent, Council of (see Councils) 

Unity of the Church, in what it con- 
sists, and how to he maintained, 3. 
19—22. 143, 144. 235, 236. 259— 
262. 274 — 297; advantage and duty of 
maintaining hoth religious and civil, 
274—281 (see CJiurch) 

Universal Bishop (see Church) 

Universities of England, their part in 
the Reformation, 194—196; Sub- 
scription at, 210 

Urban VIII., Pope, 231 

Victor, Pope, 169, 170 
Visible Head, no one, of the Church, 
17. 22. 72 

Wilfrid, 185 

William III., King, his Commission 

for Episcopal Promotions, &c, 329 
Word of God (see Scripture) 

York, 154. 174 
lildvia, 11—13. 289 



INDEX II. 



OF AUTHORS AND PLACES CITED. 



Acts of Parliament, (Bp. Gibson's 
Codex J uris Eccles. Anglican. 2nd ed. 
Oxford, 1761, folio. See also Index 
I.) Of uniformity, 212; abjuration 
of covenant, 183; statute of pro- 
visors, 185 ; of praemunire, 186 ; for 
restraint of appeals to Rome, 186 ; 
to restore to the Crown its style 
and jurisdiction, and against annates, 
Peterpence, &c, 186 ; on the royal 
supremacy, 186; on heresy, its defi- 
nition, 338 ; on the first four genei-al 
councils, 338 

Alteserra on the Metropolitan See of 
England, 174 

Ambrose, St. (ex ed. Bencd. Paris, 
1836. IV Voll. 8vo) on the oneness 
of the Church, 29 ; Eve a figure of the 
Church, as Adam of Christ, 31 ; on 
salvation only in the Church, 32, 33; 
in the Church as Uxor and Virgo, 43 ; 
visible Church subject to increase and 
decrease, 37 ; on the power of absolu- 
tion, 127—130. 134; given to all Pres- 
byters, 246 ; on the Church com- 
pared to a sea, 150; on St. Paul's 
primacy, 242 ; on St. Peter's confes- 
sion, 2*44. 246 ; on the religious duty 
of Christian kings, 306 

Ammonius on Episcopal ordination, 
102 

Andrewes, Bp. (Pattern of Catechis- 
tical Doctrine, Lond. 1650, fol. Ser- 
mons, Oxford, 1841. V Voll. Svo) 
salvation only in the Church, 33 ; 
on catechizing, 62; on sacerdotal 
intercession and benediction, 136, 



137 ; on priests as Angeli Eccle- 
sice, 144; on the English Reforma- 
tion, 202 ; on the unworthiness of mi- 
nisters not affecting the validity of 
the ordinance which they minister, 
214 ; on the Christian Sacrifice, 219 ; 
on the beginning of Popish recusancy, 
222 ; on St. Peter's confession, pri- 
macy, and name, 242. 247 ; on the reli- 
gious duties of princes, 267. 330 ; on 
the nature and limits of the royal 
supremacy, 266—307. 319; on the 
right of calling synods, 322 — 326 ; on 
the right of placing bishops, 330 
Anselm on St. Peter's primacy, 247 ; 
the keys given to all the Apostles, 
247 

Articles, Thirty-nine, enact nothing 
new, 200; on the visible Church, 14; 
on the only way of salvation, 34. 36 ; 
councils may err, 38; on the canon 
of Scripture, 51. 56 ; on the power 
and authority of the Church, 61; 
on a lawful call to the ministry, 
99; on lawful oaths, 183; on royal 
supremacy, 187. 191 ; its limits, 
318 ; Rome a Church, 199 ; on 
general councils, 204; on the un- 
worthiness of ministers, 215; on an 
erring conscience not a safe con- 
science, 276 ; on summoning of coun- 
cils, 322; on the authority of the 
Church in decreeing rites and cere- 
monies, 345 

Athanasius, St., on Scripture para- 
mount to Councils, 39 

Augsburg, Confession of, on episco- 
R 



362 



INDEX II. 



pacy, 105 (LibriSymbol. Eccles. Evan- 
gelicce, Hase. Lipsice, 1837) 
Augustine, St. (ed. Benedict. Paris, 
1836—1838. XI Foil. 8vo) on the 
Catholicity of the Church, 6 ; on 
Baptism profitably received, 9; on the 
types of the visible Church, 10; the 
ark, 12; St. Peter's sheet, 12; field 
of wheat and tares, 13; threshing- 
floor, 13: net, 13; on the body and 
soul of the Church, 14 ; difference 
between a visible and invisible 
Church, 16. 47- 286 ; on the salva- 
tion of man before the Incarnation, 
34 ; on the invisible Church, 16 ; on 
the prophecies respecting the Church, 
23 ; on the oneness of the Church, 
29 ; analogy between Adam and Eve 
and Christ and the Church, 31 ; re- 
mission of sins only in the Church, 
32; visible Church maybe more or 
less clear at different times, 37; coun- 
cils may err, 38 ; on the latter days, 
39 ; on heresy and schism, 42 ; on 
the Church as Firgo et Mater, 43; 
on difference of heresy and schism, 
44 ; heretics and schismatics, how far 
in the Church, 47, 48 ; on the Jews 
as the librarii of the Christians, 50 ; 
on the Church as a witness of Holy 
Writ, 51 — 53. 55; on the Scripture 
proving the Church, 55 ; on canonical 
books, 51 ; on the Hebrew and Greek 
originals, on versions, 58 ; on human 
teaching, 63 — 65 ; on authorized 
teachers, 66 ; on the authority of 
the doctors of the Church, 68 ; on 
the paramount authority of Scripture, 
68. 72. 206 ; on the good educed 
from the evil of heresy, 72 ; on the 
sacraments, 75 — 143; on Christians 
as Priests, 79 ; on a due mission, 82; 
on Episcopacy, 86 ; whatever is held 
by the whole Church is Apostolical, 
94, 95 ; on the heterodoxy of Aerius, 
100; on regeneration, 131, 132; on 
benediction and intercession, 139; 
on the angels of Churches, 96; on 
Church discipline, 124, 125; on the 

?ower of absolution in the Church, 
26 ; the Church the house of disci- 
pline, 133; on efficacy of public 
prayer, 144; on Apostolic succession, 
211 ; on unworthy ministers, but valid 
ministrations, 217 ; on the transfer of 
Donatist endowments, 216 ; on true 
Catholicity, 239; on St. Paul's pri- 



macy, 242 ; onSt. Peter's, in typo unices 
ecclesice, 243. 247 ; on St. Peter's name, 
245 ; the keys were given to all the 
Apostles, who were all Pastors, 120, 
121. 247, 248; on the true Head 
of the Church, 260 ; on the source 
of all power, 270 — 272; its uses, 
270 ; totus mundus Ecclesia, 286 ; on 
the graces of the Church in schis- 
matical congregations, 289—293. 296; 
on true charity, and its opposites, 
295, 296 ; on religious rights, power, 
and duty of Princes, 201, 202; on 
obedience to rubrics, 344 
Augustini Cantuariensis Vita, 175 



Bacon, Lord, ( Works, Lond. 1778. F 
Foil. 4to) the Church the keeper of 
Holy Writ, 49; on mixtures in re- 
ligion, 278 

Bancroft, Archbp. {Survey of the Pre- 
tended Holy Discipline, Lond. 1593. 
Dangerous Positions, <^c. under Pre- 
tence of Reformation, Lond. S. A.) 
on the identity of Popish and Puritan 
principles of politv against sovereigns, 
312 ; on Lay Elders, 312 

Barlow, Bp! (Remains, Lond. 1693. 
Cases of Conscience, Lond. 1692. Pope- 
ry dangerous to Protestant Kings, 
Lond. 1679) 255; on the necessity of 
a lawful call to the ministry, 81 ; on 
Toleration, 281 

Barns, J., Catholico-Romano Pacificus, 
on the Jus Cyprium of England, 168 

Baronius, Cardinal, on necessity of 
submission to the Pope, 227, 228 

Barrow, Dr. Isaac, ( Works. Lond. 1683. 
IF Foll.folio) on the Visible Church, 
22 ; on salvability of heathen, 35 ; 
on authorized preaching, and obe- 
dience to our spiritual guides, 65 ; 
on the apostolic institution, and uni- 
versality of episcopacy, 100 ; on dio- 
cesan episcopacy, 108; on modifica- 
tions in the precedence and extent of 
patriarchates, 117; on the power of the 
keys, 122 ; on right of investiture, 
172 ; on changes in the Oath of Ro- 
man Catholic Bishops to the Pope, 
181 ; on the novelties of the Trent 
Creed, 203; on St. Peter's primacy, 
241. 247 ; on Councils, 241 ; on the 
parity of Bishops, 253; on calling 
and presidency of Church synods, 322, 
and ratification, 322. 324; on obe- 



INDEX II. 



363 



dience to rubrics, 344 ; cumulative 
force of civil sanction of Church laws, 
344 

Basil, St. (Opera, Paris, 1618. ^ III 
Voll. folio) on the Sacraments, 75 ; on 
St. Peter's commission, 247 

Baxter, Richard, on priestly interces- 
sion, 139 

Bed a, Yen., on the British Episcopate, 
158; on the erection of sees in Eng- 
land, 174; on St. Gregory, St. Au- 
gustine of Canterbury. King Etbelbert, 
and Queen Bertha. 165 — 173, passim 

Bellarmin, Cardinal, on the secular 
claims of the Papacy, 226. 238 ; on its 
spiritual claims. 241. 257; on the de- 
position of heretical Princes, 254 ; on 
the Pope's superioritv to Councils, 
257 

Bextley, Richard. D.D. ( Works, ed. 
Dyce, Lond. 1838. Ill Voll. 8ro) on 
versions of Scripture, 59; on Bishops, 
successors of the Apostles, and on the 
difference of episcopi and presbvteri, 
91,92 

Bernard, St. (ed Benedict. VI Voll. 
Paris, 1839) on the supremacy of 
Kings over ecclesiastical persons, and 
the obedience due from the latter, 118 

Bethell, Bp. General View of the 
Doctrine of Regeneration in Baptism, 
Lond. fifth edition, 1850, 131 

Beveridge, Bp. (Sermons, Oxford, 
1842. On XXXIX Articles, Oxford, 
1840. II Voll. Svo) on the "word 
Church, 1 ; the Church the keeper of 
Holy Writ, 50; on diocesan episcopacy, 
1 08 ; on th e independence of the British 
Church, 155 ; on the Canon de Con- 
cionatorihus, 208 ; on apostolic suc- 
cession, 211; how St. Peter was at 
Rome, 241 ; on the Royal supremacy, 
21 ; on general councils. 322 

Beza, Theodore, on episcopacy, 106 

Bilsox. Bp. (Perpetual Government of 
Chrisfs Church, Oxford, 1842. On 
Christian Subjection, lond. 1586) on 
the words Clergy, Laity, and Priest, 
77 ; on the grace given by the Holy 
Spiritin ordination, 84; on episcopacy, 
95. 98; on the priesthood of the 
patriarchal dispensation, 191 ; on the 
mission of St. Augustine, 173; on 
resistance to encroachments of Bishops 
of Rome, 250; on parity of Bishops, 
253; the Pope has no jurisdiction 
in England, 191 ; nor out of his 

R 



own diocese. 253; nor over other 
Bishops, 253 : the duty and power of 
Kings not limited to temporals, 300. 
302; on the duty of ecclesiastics to 
their sovereign, 307 : on the source of 
episcopal powers. 327 : exterior and 
interior, 329. 337 : on the limits of the 
royal supremacy, 308. 337- 339 

Bingham, Rev. j. (Orig. Eccl. Lond. 
1834. VIII Vols. 8ro) on apocryphal 
books, 56 ; on the three Orders, 85 ; 
on priests, 86; on priestly interces- 
sion, 138: on functions of Bishops, 102; 
on modification of sees, 1 17; on Church 
assemblies, 146; on Bishops as centres 
of unity, 146 ; on the number of Bi- 
shops in England. 156 ; on the Bishop 
of Rome's jurisdiction, 161 ; on the 
Jus Cyprium of England, and on the 
British episcopacy, 167 ; on iteration 
of Baptism, 236 ; on the true means 
of Church unity, 261 

Blomfield, Bp.' on TIpl<r(3us, 86 ; on 
ni-roos and tlin-pa, 245 

Bossuet, Bp. (History of the Variations 
of Protestant Churches, English Trans- 
lation, Dublin, 1829. II Voll. 8ro) 
197; his testimony to the Apostolic 
Succession of the Church of England, 
213 

Bramhall, Archbp. (Works. Oxford, 
1842—1844) on the difference be- 
tween particular Churches and the 
Universal one, 37 ; on schism, 44; on 
the British Church, 156; on St 
Austin's mission, 165. 168. 173. 178; 
on the Pallium, 179 ; on the inaliena- 
bleness of the Regale, 189; on the 
Trent Creed, 203; on Apostolic Suc- 
cession, 211, 212 ; on the title of Uni- 
versal Bishop, 178; on the transfer 
of patriarchates, 118. 184. 188; on 
Henry Vlllth's character as affecting 
that of the Reformation, 190 ; on the 
oath of Roman Catholic Bishops to 
the Pope, 181; on the Reformation, 
196 ; on the primitive character and 
continuity of the Church of England, 
196 ; how Rome a true Church, 
197 ; on English ordination. 213 ; on 
the Christian sacrifice. 219 ; the 
Church of England not liable to the 
charge of schism, 221 ; origin of Ro- 
man Catholic recusancy in England, 
222 ; on Roman errors and novelties, 
221 ; on the parity of the Apostles, 
241 ; on the pope's conduct toward 



364 



INDEX II. 



the Apostles and their successors, 
and to councils, 258; on the Trent 
Creed, 262; on Church and State, two 
narnesfor one community, 287; on the 
royal supremacy, and on the title Head 
of the Church, 310 ; on the source of 
episcopal powers, 328 
Brerewood, E., on British episcopacv, 
155 

Brown, Fasciculus Rerum Expetenda- 
rum, 168 

Browne, Thomas, B.D., on English 
Orders, 212 

Buddeus (Isagoge, Lips. 1727- Voll. 
4to) on the forged decretals, 223 ; on 
Eras ti an ism, 313 

Bull, Bp. (Works, Oxford, 1827. VI 
Voll. 8vo) on the Catholic Church, 6; 
no one visible head of the Church, 
18; on the authority of the Primi- 
tive Church, as a standard for other 
Churches, 60; the Church of Jeru- 
salem the mother of all Churches, 
158 ; on the true foundation and con- 
tinuity of the Church of England, 196 ; 
the orthodoxy of the Church of Eng- 
land acknowledged by Popes and Ro- 
manists generally in practice, 223 ; on 
the Nag's Head fable, 212; on Ro- 
man errors and corruptions, 196 ; on 
the parity of the Apostles, 241 

Bulls, Papal, 232 

Burke, Rt. Hon. E. (Lond. 1826, 1827, 
XVI Voll. 8vo) on the Protestant- 
ism of the Church of England, 200 ; 
on Church and State, two names for 
one thing, 265: on the religious duties 
of a State, 267 ; on the cause of a 
State, 268; on Bishops as Peers of 
Parliament, 284 ; on Church and 
State, 284 

Buttmann, P. (Lexilogus, Lond. 1836) 
on dianovos, 87 

Cabassutius (Notitia Conciliorum 
Sanctce Ecclesiee, Lovani, 1776) on 
lawful Ordination, 104; on diocesan 
episcopacy, 111 

Calvin, John, on episcopacy, 105, 106; 
Rome a true Church, 198 

Canning, Rt. Hon. G., Letter of Attor- 
ney and Solicitor General to, on the 
statute Praemunire, 191 

Canonicum Jus Roman um {Corpus, 
J. C. L. Rickter, Lipsice, 1839,) [See 
Index I] claims of Papacy, 225 — 
227 



Canons of the Church of England, of 
1603 (see Cardivell, and Index I.) ; 
Rome a Church, 199 ; on Preaching, 
208 ; on abuse not taking away law- 
ful use, 209; the Church of England 
not liable to a charge of schism, 221 ; 
their regard for antiquity, 202 ; on 
royal supremacy, 305. 310 : on right 
of calling Councils, 322. 323; on the 
English Convocation, 323 ; on an err- 
ing conscience to be reformed, 276 

Cardwell, E.,D.D. (Synodalia,from 
1547 to 1717, Oxford II Voll. 1842) 
(see Canons) 

Carleton, Bp., on the divine institu- 
tion of episcopacy, 103; on episcopal 
ordination, 103 ; on the royal supre- 
macy, 296 

Casaubon, Isaac, (Exercit. in Boronii 
Annales,Genev. 1654. Epistolce,Roter. 
1709, folio) on the word Church, 1 ; 
on its Catholicity, 7 5 on the only 
way of Salvation, 35 ; is Rome a true 
Church? 197; on episcopacy, 154; 
on the English Reformation, 192. 
194. 202; on Anglican Orders, 212; 
on the scriptural and apostolical cha- 
racter of the English Church, 212. 
221 ; vindication from the charge 
of schism, 221 ; on Church unity 
and communion, 236. 239 ; on the 
treatment of the Church of England 
by Rome, 237; on UtTpa and Ilt'- 
T-pos, 245; on St. Peter's confession, 
247 ; on Church and State, two names 
for one thing, 264; on the royal su- 
premacy, 298 ; the duty and power of 
Princes not restricted to temporals, 
298. 304 ; on Church synods, 324 

Catechism of King Edward VI., 1553, 
on Discipline as a note of the Church, 
14 

Catechismus Romanus, on iteration 
of baptism, 236 

Charles L, King, ( Works, Lond. 1687, 
folio) on the Church as an interpreter 
of Holy Writ, 60 ; on the functions of 
Bishops, 102;on Common Prayer,150; 
on the royal supremacy, 324 

Chillingworth, W. (Works, Lond. 
167 4. folio) on episcopacy, 101 ; on the 
power of absolution, 132 

Chrysostom, St. (ed. Savil. Etonce, 
1612, 1613. VIII Voll. folio) on 
translations of Scripture, 52 ; on the 
word /c\i]oos, 77 ; on the three Orders, 
80 ; on episcopal ordination, 102 ; on 



INDEX II. 



365 



the supremacy of Kings over spiritual . 
persons. 118. 270: on Church disci- 
pline. 124, 1*25 : on the power of the 
keys, 129 ; on Christianity in Britain, 
153 : on sacerdotal intercession and 
benediction. 140 : on efficacy of public 
prayer, 149 : on wheat and tares, 289 

Chlrton, Rev. Edward, History of 
Early English Church, 153 

Clarendon". Lord, on the inalienability 
of regalia, 188 : on the limits of the I 
royal supremacy. 339 

Clemens Romanus S. (Pat/rs Aposto- 
liei, ed. Jacobson, Oxon. 1838. II VoU. 
8ro) on the difference of Clergy and j 
Laity. 77 : on the three Orders, 85 ; 
on apostolic ordination, 83: on the 
apostleship of Christ, and on the 
three Orders, 83 

Clemens Alexandrinus. S. (ed. Lips. 
1831. VIII VoU. 8t») on the one- 
ness of the Church. 30 

Coke, Lord Chief Justice, on practice 
as the interpreter of laic, 98 ; on im- 
punity, 123; on the acts of the Re- 
formation, 186; on the political uses 
of religion, 268: on the authority of 
the canons, 323 

Colbert, Bp., on English ordinations, 
212 

Comber. Thomas. D.D.. {Companion to 
the Temple. Oxford, 1841. VII Vols. 
Boo) on confirmation. 142 

Common Prayer .Book of (see Index I); 
Church figured by the ark. 10 : office 
of Baptism. 131: ordinal, 80; on 
7iecessiti/ of the Priesthood. 80; and 
its qualification. 80. 328, 329, on the 
three Orders, 88: on lawful ordina- 
tion, 101. 212; gift of the Holy 
Spirit in. 120 ; on Church discipline, 
124 ; on regeneration, 131 : its regard 
for antiquity, 201, 202: on the reli- | 
gious duties of Kings, 312 (see Arti- 
cles) ; on making Bishops, 322 ; on 
rites and ceremonies. 343. 345 : abso- 
lution, 120: cotnmination, 124: con- 
firmation, 131 ; preface to, 343: on 
ceremonies, 345 

Coronation Office. 316 

Cosin. Bp. (Scholastic History of the 
Canon of Holy Scripture. Loud. 1672) 
on the Canon of Scripture, 50 ; on the 
Canon de Concionatoribus. 208 

Cotelerius on sacerdotal interces- 
sion, 139 

Councils [See Index I.] (ed. Labbe. 

R 



Paris, 1641. 1672. XVII Voll. folio) 
of Laodicea on Canon of SS., 57 ; 
Nieene on the three Orders, 88 ; 
on the Roman Patriarchate, 159 ; 
Chalcedou on Episcopacy, 100; An- 
tioch and others on diocesan episcopacy 
108 — 118 passim; on the difference 
of Bishops and Presbyters, 100. 103; 
of Nice, 199 ; Aries.' 154. 161 : Sar- 
dica, 154. 162 : of Ephesus on Metro- 
politan Jurisdiction, 166 ; on profes- 
sions of faith, 221 ; of Mayence, &c, 
230 ; of Constantinople, 199 

Courayer, P. F. Le, on English ordi- 
nations. 212 

Courtenay. Archbp., on the regalia of 
England, 186 

Crakanthorpe. Richard, D.D. (De- 
fensio Ecclesice A nolieance, Lond.1625) 
the Church has no one visible head, 
18; on councils, 37 ; on heretics and 
schismatics, how far in the Church, 
48 ; on patriarchs, metropolitans, and 
diocesans, 111 — 114; on the limits of 
the Roman jurisdiction, 111; on the 
British Church, 153: on the anteri- 
ority of the English Church to that 
of Rome, 156 ; on the Sardican 
canons, 163: on novelties and cor- 
ruptions of Rome, 228 ; on the Pope's 
authority, 253 

Cranmer", Archbp. (Works edited by 
Rev. H. Jenkyns, Oxford. 1833. IV 
VoU. 8vo. Catechism set forth by him 
in 1548, ed. Oxford, 1829) on the 
Catholic Church, 6 : on the visible 
Church, 15 ; on the power of the 
keys, 125 ; on Church discipline, 
125 : on absolution, 132 

CrsANUS, Cardinal.no one visible head 
of the Church, 18 ; on the imperial 
(not papal) right of convening svnods, 
322 

Cyprian, St. (ed. Fell.Amst. 1691) on 
the unity of the Church. 4; its disci- 
pline, 4 ; on the types of the visible 
Church. 13, 14: salvation only in the 
Church, 27- 33 ; on the oneness of the 
Church, 30 ; on graces of the Church, 
32 ; on schism and heresy, 46 ; on the 
necessity of a lawful call to the minis- 
try, 81 ; on Bishops the successors of 
the Apostles, 89 ; one Bishop only in 
a city, 110; on Peter as a figure of 
the Church, 121 ; on Church disci- 
pline, 123; on absolution, 127; on 
St. Peter as the figure of the Apostles, 

3 



366 



INDEX IT. 



243 ; on the necessity of episcopacy 
to a Church, 146 ; on Bishops as 
centres of unity, 146 ; on apostolic 
succession, 211; on the equality of 
the Apostles, 241. 244; and of Bi- 
shops, as such, 252 ; on the title 
Episcojms Episcoporum, 250 ; against 
appeal to Rome, 252 
Cyril, St., of Jerusalem, (ed. Benedict. 
Venet. 1763, folio) on the catholicity 
of the Church, 6; on canonical and 
apocryphal books, 51 ; on the glory of 
the Church, both in persecution and 
peace, 304 

Declaration of English laity, a.d. 
1833 ; on the consecration of the State 
by the public maintenance of the 
Church, 285 

De Marca, Archbp. (De Concordia 
Sacerdotii et Imperii, Venet. 1770. 
Libri VIII, quibus accesserunt Dis- 
sertationes Ecclesiasticce) on the word 
Clergy, 77 ; on diocesan episcopacy, 
103; on appeals to Rome, 164. 167 ; 
on the pallium, 179 ; on the oath of 
Roman Catholic Bishops to the Pope, 
181 

Dupin (Dissertationes Ecclesiasticce) on 
diocesan episcopacy, 109; on the limits 
of the Roman patriarchate, 160 ; on 
appeals to Rome, 164; on the pal- 
lium, 179 

Edward the Confessor, Laws of, 
187 

Eldon, Lord Chancellor, on Church 

and State, 284 
Elizabeth, Queen, on the royal supre- 
macy, 318 
Elmsley, Peter, D.D., on IIe'toos and 

m-rpa, 242 
Epiphanius on Bishops successors of 

the Apostles, 89 ; on the heresy of 

Aerius, 100 
Erskine, Cardinal, on the Bulla in 

Coena Domini, 232 
Eusebius (Hist. Eccles. ed. Oocon. 1843. 

IV Voll. 8vo) on episcopacy, 95; 

on the cases of Popes Anicetus and 

Victor, 24 
Euthymius Zygabenus, 242 
Evans, Rev. Robert Wilson, on St. 

Polycarp and Anicetus, 170 



Field, Richard, D.D. (Of the Church, 



Oocf. 1655, folio) on the Church as a 
witness of Scripture, 55 

Firmilian, S., on the oneness of the 
Church, 30 ; on the remission of sins, 
121 ; to Pope Stephanus, 238 

Fleury, Abbe, (Discours sur T Histoire 
Ecclesiastique, Nismes, 1785. His- 
toire Ecclesiastique, Bruxelles, 1713. 
XXXVI Tomes, Ylmo) on ancient 
limits of Roman Patriarchate, 160. 
184 ; on the forged decretals, 223 ; 
on the bull in Ceend Domini, 282 

Fulgentius on the Church as a thresh- 
ing-floor, 11 

Gardiner, Bp., on the Regale, 191. 
284 

Gerhard, Jo. (Loci Theologici, Genev. 
1639. X Voll. folio) on the nature 
and limits of Jurisdiction, civil and 
ecclesiastical, 21 ; on the Church as 
witness and interpreter of Scripture, 
55 — 57. 61 ; on errors of Popes, 258 ; 
on the inalienability of regalia, 189; 
on the connexion of schools with the 
Church, 283 
Gibbon, Edward, on episcopacy, 95 
Gibson, Bp. (Codex Juris Eccles. Angli- 
can. Oaf. 1761 ; see Acts of Parlia- 
ment) on cathedrals, 147; on the 
pallium, 179 ; on the Oath of Roman 
Catholic Bishops to the Pope, 181. 
256 ; as Peers in Parliament, 284 ; on 
the Royal Supremacy, 310. 318 ; on 
source of Episcopal powers, 329 ; 
on right of placing Bishops, 329; on 
Praemunire, 331 ; on the cognizance 
of heresy, 339 ; on censures of heresv, 
339 

Gildas on the planting of Christianity 
into England, 153 

Gilfrid on Augustin's arrival in 
England, 155 

Gillespie on Erastianism, 314 

Grabe, J. Ernest, on the Eucharistic 
sacrifice, 219 

Gregorius Magnus, S. (ed. Bened. 
Paris, 1705. IV Voll. folio) on the 
authority of the first four general coun- 
cils, 166 ; on his own elevation to the 
see of Rome, 172; on the royal su- 
premacy and the right of investiture 
and ecclesiastical supremacy of the 
emperor, 172; on English sees, 174; 
on King Ethelbert's pious munifi- 
cence, 177 ; against image-worship, 
230 ; on the sufficiency of Scripture, 



INDEX II. 



367 



230 ; on one visible Head of the 
Church. 251, 252. 258 
Grotius (Opem. Lond. 1679. Ill Voll. 
folio) on episcopacy, 98. 105, 106; on 
the English Reformation as compared 
with, others. 193; on the English 
Canon de Concioncdoribus, 208; on 
the Eucharistic sacrifice, 219 ; on the 
spiritual power and duty of Christian 
princes, 203 



Hammond, Henry. D.D. (Works, Lond. 
1684. IV Voll.'folio) on confirmation, 
142; on priests as Angeli Eeclesice, 
144; on sacerdotal intercession, 145; 
on the efficacy of public prayer, 145 — 
147 ; on St. Augustine's mission, 
168 ; on nodification of patriarchates, 
188 ; on equality of Apostles, 248 ; 
on the pallium, 179; on the pa- 
triarchate of England, 188 ; on the 
inalienability of regalia, 188 ; on the 
primitive and Scriptural foundation 
and character of the Church of Eng- 
land, 192; on the title of Universal 
Bishop, 248; on Erastianism, 314; on 
English Church government, 314 

Harsnet, Bp., on the true principles of 
the English Reformation, 195 

Herbert, George, on episcopal and 
sacerdotal benediction, 141 

Hesvchius on religious acts of Kings, 
304 

Hey, John, D.D. (On the XXXIX 
Articles, Cambridae, 1841. II Voll. 
8ro) Rome a Church, 199 

Homilies (appointed to be read in 
Churches in the time of Queen Eli- 
zabeth, ed. Oaf. 1822) on discipline, a 
note of a Church, 119 ; on their re- 
gard for antiquity, 202; on the secu- 
lar claims of Papacy, 226 ; on absolu- 
tion, 132 ; on the qualifications of a 
good oath, 183 

Hooker. Richard, (Works, edited by 
Rev. John Keble, Oaf. 1836. IV 
Voll. 8vo) on the word Church, 1 ; 
the Church a permanent Society, 3; 
on Baptism the door of the Church, 
8 ; on Baptism profitably received, 9 ; 
on the Invisible Church, 16 ; differ- 
ence between, and Visible, 16. 25. 
288, 289 ; on the means of Church 
unity, 21 ; on the definitions of the 
term Church, 24, 25 ; on salvation 
only in the Church, 27; Councils 



may err, 39 : on catechizing, 62 ; on 
human teaching, 62; England must 
reform though Rome would not, 74 ; 
on the nature of the sacraments. 9; on 
the visible Church, 16. 25. 288 ; has 
no one visible head. 18 ; on the ark as 
a type of the Church, 27 : on the ne- 
cessity of submission in controverted 
points to the decisions of the Church, 
39 ; on heretics and schismatics, how 
far in the Church, 47. 287; on the 
Church as a witness of Scripture, 
54 ; on preaching, 62 : on the sacra- 
ments, 76 ; on the ?iecessity of clergy, 
81 ; on the authority of the priest- 
hood, 83; whence derived, 83. 322; 
grace in ordination, 84 : on episco- 
pacy, 94. 99, 100 ; on diocesan epis- 
copacy, 108 ; on the power of absolu- 
tion, 122. 132 — 134: on sacerdotal in- 
tercession and benediction, 136. 140. 
142 ; on confirmation, 142 ; on set 
forms of Common Prayer. 148 — 150 ; 
on the Church as a sea. 152; on the 
Reformation, 195 ; in what sense 
Rome a true Church, 197. 220. 230; 
on the sufficiency of Scripture, 206 ; 
on reordination, 214. 218; abusus non 
tollit usum, 209 ; vindication of Eng 
lish Church from charge of schism, 221 ; 
on consecration of Churches, 216 ; the 
Pope's usurped jurisdiction, 251 ; on 
the Church and State, two names for 
one thing, 264; on the civil fruits of 
true religion, 267 ; on the religious 
duty and true felicity of kings, 268. 
297 ; on the source and channel of all 
power, 273 ; on the remedy for an 
erring conscience, 276 : on Bishops as 
Peers of Parliament, 282 ; on schis- 
matical teaching, 293; on the royal 
supremacy, 318 ; on the Headship of 
Christ, how distinct from that of 
kings, 297; their duty not restricted 
to bodily things, 298; the duty of 
the clergy to their sovereign, 306 ; on 
the Puritan principle of polity iden- 
tified with the Popish, 310 ; 'on the 
sacred character of English sovereigns, 
311 ; on the nature and limits of the 
Royal Supremacy, 308. 321 ; on the 
right of placing Bishops, 327 ; 
on the duty and authority of the 
Church in ordering rites, 342. 345 ; 
on obedience to it, 348 

Horx, Dr., 234 

Horne, Bp., on Schism, 46 



368 



INDEX II. 



Hughes on Erastianism, 314 
Hugo on the Sacraments, 76 

Ignatius, St. (Patres Apostolici, ed. 
Jacobson, Oxon. 1838. 27 Voll. 8vo) 
on Episcopacy, 8. 88; on sin of schism, 
46 ; the three orders of ministers neces- 
sary to a Church, 154. 166; on Church 
assemblies, 147 ; on sacramental grace 
dispensed only through the Church, 
33 

Inett, John, D.D., origin of English 
Church, 158 

Iren^us, St. (ed. Grabe, Oxon. 1702. 
folio) on the unity of the Church, 4 ; 
its Catholicity, 6 ; on divine truth, 
grace, and salvation, dispensed only 
through the Church, 27, 28. 33; the 
true faith only in the Church, 33 ; on 
the sins of heresy and schism, the one 
the sin of Nadab and Abihu, the other 
that of Korah, 46; on lawful teach- 
ers and interpretation of Scripture, 
63 ; on the necessity of Apostolic 
Succession, 63. 210 ; on the indirect 
use of power ill-employed, 270 ; on 
the source of all power, 273; on 
variety of rites, 347 



James I., King, on the Scriptural, pri- 
mitive, and Catholic character of the 
Church of England, 202; non fugimas, 
sed fugamur, 232 

Jerome, St., (Victorii, Paris, 1643. 
XI Voll. folio) on the Catholic Church 
and on that of Rome, 7 ; on the types 
of the visible Church, 11; on errors 
in the Church, 11; on Scripture para- 
mount to Councils, 39 ; on the suf- 
ficiency of Scripture, 206; on the one 
altar, that of the Church, 30. 274; 
on the latter days, 38 ; Eve, figure of 
the Church, 31 ; on heresy, 42 ; on 
schism, 44; heretics how far in Church, 
48; on the integrity of the text of 
the Old Testament, 50; on the Hebrew 
and Greek originals, 58; on ecclesias- 
tical books, 58; on the word clergy, 
77 ; on the three orders of ministers, 
85 ; on the Bishops successors of the 
Apostles, 89. 93 — 96; his language 
concerning episcopacy, 93, 94; on 
the angels of the Churches, 125 ; on 
repentance, 132 ; on laying on of 
hands in confirmation and ordination, 
and reception of penitents, 142; on 



the necessity of priests to a Church, 
219 ; on the proper conditions of an 
oath, 183; on the equalitv of the 
Apostles, 247 ; and of Bishops, 253 ; 
on Arianism, 197 ; on Church exten- 
sion, 277 ; on the observance of Church 
customs, 351 

Jewell, Bp., on absolution, 132 ; on 
the English Reformation, 233; non 
tarn discessimus qaam ejecti sumus, 
232 ; on the primitive character of the 
English Church, 195. 234 

Johnson (Codex Canonum, in the Cler- 
gyman's Vade Mecum, Lond. 1709. 
II Voll. ]2mo) on the diocesan epi- 
scopacy, 108 

Justinian, his care for religion, 303 



Keble, Rev. John, on lay elders and 
Erastianism, 312. 314 

Kettlewell, Rev. Jo\m,(Onthe Creed, 
Lond. 1713) on the Church the depo- 
sitory of grace, 33 



Lactantius on religious toleration, 
281 

Laud, Archbp. (Sermons, ed. London, 
1651. Conference with Fisher [Pier- 
sey] the Jesuit, ed. Cardicell, Oxford, 
1839. Remains, Lond. 1700, folio) 
the Church has no one visible head, 
1 8 ; on councils, 38 ; is to be obeyed, 
41 ; on the genuineness of Scripture, 
52; on the Church as a witness of 
Scripture, 55, 56 ; on Scripture the 
one infallible Judge, 73 ; on the 
course to be taken when general coun- 
cils cannot be had, 74 ; England must 
reform though Rome would not, 74 ; 
on episcopacy, 98; on the patriarchate 
of England, 161 ; on the English Re- 
formation, 194; in what sense Rome a 
true Church, 197 ; on the Protest- 
antism of the Church of England, 200 ; 
on the novelties of the Trent creed, 
203; on the uncatholic and illegal 
character of the Trent council, 203; 
on the Christian sacrifice in the 
Church of England, 219 ; on spiri- 
tual and secular claims of the Pa- 
pacy, 227 ; on the lawfulness of the 
Reformation, 232 ; the Reformation 
not schismatical, 233 ; on the Pope's 
usurped jurisdiction, 252, 253 ; the 
Bishop of Rome not a centre of unity, 



INDEX II. 



369 



but a cause of disunion, 257; on 
Church and State, two names for one 
thing. 264 ; on the fruits of Church 
unity, 266; on the necessity of airovoi] 
to secure it, 274; upon Bishops as 
Peers of Parliament. 284 ; on Church 
and State, 284 ; on the sacredness of 
Princes, 316 ; on the office of Bishops 
wlience derived, and its exercise hoiu 
regulated, 307 

Law, Rev. William, on benediction, 
intercession, and absolution, 148 ; on 
sinceritv, 276 

Leo Magnus, S. (ed. Lugd. 1700. 77 
Toll, folio) on prayers for heathen, 
36; Presbyters cannot ordain, 103; 
on the equality of the Apostles, 247 ; 
on the religious duties of kings, 303, 
304 

Leslie, Rev. Charles, (Case stated be- 
tween Rome and England, Lond. 1714) 
the Church has no one visible head, 
18 ; on necessary qualifications for 
the priesthood, 82 ; on the Bull in 
Cozna Domini, 232 ; on the true means 
of unity, 261 

Lin gard. Dr., on the Nag's Head fable, 
213 

Lotvth, Rev. William, on the prophe- 
cies respecting the Church, 23 

Luther, Martin, Rome how a true 
Church, 198 ; traces his own minis- 
terial commission through Rome, 
214 



Magee, Archbp., on the oath of Ro- 
man Catholic Bishops to the Pope, 
256 ; on iteration of Baptism, 237 

Mason, Francis, (Vindicice Ecclesice 
Anglicance, Lond. 1625) on absolu- 
tion dispositive, declaratory, and autho- 
ritative, 127. 129. 131; on Augus- 
tine's mission, 169. 175. 178; on 
modification of patriarchates, 188; 
on the rights of the British Church, 
169; on Apostolic succession in the 
Church of England, 212; on rites and 
ceremonies, 342. 347 

Melanchthon on episcopacy, 105 

Montague, Bp., on absolution, 132 



Neale. Daniel, (History of the Puritans, 
Lond. 1837. 777 Vol'l. hvo) on Rome 
a true Church, 199; -on the Nag's 
Head fable, 212 ; on the number of 



clergy conforming at the Reformation, 
216 

Necessary doctrine, &c. (a.d. 1543) 

on the Catholic Church, 7 
Norris, Rev. J., on acts of toleration, 

46 

O'Connor, Dr., on the oath of Roman 

Catholic Bishops, 181 
CEconomus on the royal supremacv, 

311 

Optatus, S., (de Schismate Donatis- 
tarum, Oberthur, Wiceberg, 1789 — 
1791. 77 Voll. Svo) his appeal to 
Scripture, 72 ; on the three Orders of 
ministers, 80. 85 ; on the supremacy 
of Kings, 118 

Origen on the canon of Scripture, 52 ; 
on Christianity in Britain, 15 ; on 
St. Peter's primacy, 243 

Overall, Bp. (Convocation Booh con- 
cerning the Government of God's Ca- 
tholic Church, and the Kingdoms of the 
whole World, Lond. 1690) the Church 
has no one visible Head, 18 ; on 
government, civil and ecclesiastical, 
19 ; on national Churches, 19. 21 ; 
on the ecclesiastical supremacy of 
Christian princes, 21 ; on the source 
of power, 19 

Pacian, S., on the word Catholic, 7 

Palmer, Rev. William, (On the Church, 
Lond. 1839. 77 Voll. 8vo) on the 
unity of the Church, 5 ; on the limits 
of the Roman patriarchate, 161 ; on 
English ordinations, 213; on the com- 
mencement of recusancy in England, 
222; on Romish usurpations, 222; 
on the royal supremacy, 296 

Panciroli," Notitia, on dioceses, 108 

Paris, Matthew, on king Rufus and 
Anselm, 183 

Parliament (see Acts) 

Parliamentary Report (on Regida- 
tion of Roman Catholic Subjects in 
Foreign States, 1816) 232. 322 

Patrick, Bp., on schismatical Acts of 
Rome, 261 

Pearson, Bp. (Ope ret Postuma, Lond. 
1688. Vindicice Epistolarum Ignatii, 
Canted). 1672. On the Creed, fol. Lond. 
1715. Minor Theological Works, edited 
by Edward Churton, M.A. II Voll. 
Oxford, 1844) on the word Church, 
1 ; on the word Ecclesia, 2 ; on the 
definition of a Church, 3 ; on the term 



370 



INDEX II. 



Catholic, 5 ; on baptism, the entrance 
of the Church, 9; on the Church 
visible and invisible, 17 ; on salvation 
only in the Church, 28—31 ; 
Bishops alone can ordain, 103 ; on 
ecclesiastical books, 58 ; on the spiri- 
tual grace given in ordination, 84 ; on 
deacons, 87 ; on episcopacy, 94. 103 ; 
on sacerdotal intercession and bene- 
diction, 138 ; on the Apostolic Suc- 
cession, 211 ; on resistance to Papal 
encroachments, 250 

Perceval, Hon. and Rev. Arthur, on 
English ordinations, 212 

Phelan and O'Sullivan, {Digest of 
Evidence o?i the State of Ireland, 1824, 
1825, Land. 1826. II Voll. 8vo) on 
oath of Roman Catholic Bishops to 
the Pope, 181. 255 

Platon, Archbp., on the royal supre- 
macy, 311 

Pontifical, Roman, oath of Roman 
Bishops, 232 ; on the dependence of all 
Bishops on the Pope, 258 

Pott, Joseph Holden, M.A., Arch- 
deacon, {Rights of Sovereignty in Cltris- 
tian States Defended, Lond. 1821) 
296 ; on different theories of Church 
government in reference to the State, 
314. 316 

Potter, Archbp {On Church Govern- 
ment, London, 1724, Svo) on the Ca- 
tholic Church, 6 ; on authorized teach- 
ing, 66 ; on the case of Ischyras, 103 ; 
on sacerdotal intercession and bene- 
diction, 135 

Prideaux, Humphrey, Dean, on the 
matter and form of English orders, 
212 

Prosper Aquitanus, S. {Opera, ed. 
Venet. 1782. 77 Voll. 4to) benedic- 
tion only in the Church, 33 ; on vir- 
ginitas animae, 43 

Puller, Timothy, D.D., on sacerdotal 
intercession and benediction, 143 

Putter, Professor, on the forged de- 
cretals, 223 

Quesxel on limits of Roman patri- 
archate, 160; on appeals to Rome, 163 

Rainolds, John, D.D., on authorized 
preaching, 67 ; on the authority of 
the Scribes and Pharisees, 67 ; on St. 
Peter's confession and primacy, 243 ; 
on Church unity, and the means of 
maintaining it, 260 



Reformatio Legum Eccles. on the 
Hebrew and Greek originals, 59 

Routh, Martin Joseph, D.D. {Rclir/uice 
Sacra, Omn. 1814—1818. IV Voll. 
8vo. Scriptorum Ecclesiasticorum 
Opuscula, Ojcoh. 1832. II Voll. Svo) 
on the canon of Scripture, 51 ; on the 
title Episcopus Episcoporum, 250 ; on 
the sufficiency of Scripture, 206 ; on 
resistance to Papal encroachments, 
250 

Ruff-in us on the canon of Scripture and 
apocryphal books, 53. 56 ; on the 
limits of the Roman patriarchate, 
159 

Rutherford on Erastianism, 314 



Sanderson, Bp. {Sermons, Lond. 1674, 
folio. P reelect iones VII deJuramenti 
Obligatione, Lond. 1710. De Obliga- 
tione Conscientice , Lond. 1710. Epis- 
copacy, not prejudicial to Regcd Poiver, 
Lond. 1673) on the authority of the 
universal Church, 60: on episcopacy. 
97; on unlawful oaths. 183; bow 
Rome a true Church, 197 ; on the 
Church of Rome guilty of Schism, 
230 ; on the remedy for an erring 
conscience, 276 ; on the Source of 
Power, 271 ; on the sovereign the 
efficacious cause of law, 307; on the 
identity of Popish and Puritanical 
principles of polity, 309 ; on the 
source of episcopal powers, 327 

Sara via, Hadrian, D.D., on the angels 
of Churches, 96 ; on the English 
Reformation, 193. 216 ; on Church 
and State, two names for one thing, 
264 

Scultetus, on the Patriarchal Priest- 
hood, 137 

Soave, Pietro, (i. e. Sarpi Paolo, His- 
toria del Concilio Tridentino; sineluci 
noid, 1629) on the original text of 
Scripture, 59; on Paul IVth's conduct 
to Queen Elizabeth, 232 ; on Church 
Synods, 323 
Sparrow, Bp., on absolution, 132 
Spelmax, Sir H., on Augustine's Mis- 
sion, 169 

Stillixgfleet, Bp. {Eccles. Cases, 
Lond. 1702—1704. II VoU. 8vo. 
Origines Britannicce, Lond. 1837) on 
the Episcopatus unus cujus a singulis 
Episcopis in solidum pars tenetur. 19; 
on the British Church, 173; on the 



INDEX II. 



371 



Sardican decrees, 163 ; on protests 

against Papal usurpations, 185; on the 

royal supremacy, 318 
Streitwolf (Libri Symbolici Ecclesice 

Catholics:, Gott. 1831. // Tom. 8vo) 

on lawful Ordinations, 104; on the 

Bull in Ccsnd Domini, 232 
Suicerus {Thesaurus Eccles. ed. Amst. 

1682. II Voll. folio) on the word 

Dicecesis, 162 

Taylor, Bp. Jer., (Works, edited by 
Bp. Heber, Lond. 1828. XV Voll. 
Svo) on the visible Church, 15 ; on the 
Church as the Spouse of Christ, 23 ; 
on salvation only in the Church, 29 ; 
on benediction, 140; on confirmation, 
142 ; on set forms of public prayer, 
149; on the cause of the prosperity of 
heathen states, 267 ; on the similarity 
of Popish and Puritan principles, 309 
—312 

Tertullian (Rigaltii, Paris, 1641, 1 
folio) on the unity of the Church, 4 ; 
on Episcopacy, 8 ; on the Rule of 
Faith, 42. 99. 206 ; on the Canonical 
Scriptures, 53 ; on lawful teachers, 
63; on the paramount authority of 
Scripture, 68 ; on Bishops the suc- 
cessors of the Apostles, 88 ; on the 
power of the Keys, 123; on heresy, 
41 ; on the authority of the pri- 
mitive apostolical Churches, 59 ; 
on the ministers of the Sacraments, 
79 ; on the supremacy of Kings, 118 ; 
on apostolical succession, 152. 210 ; on 
Christianity in England, 153 ; on the 
sufficiency of Scripture, 206 ; on the 
parity of the Apostles, 242 ; on 
Church unity, 260 ; on the source 
of royal power, 273 ; on religious 
toleration, 284; on scandal, 353 

Theodoret (ed. Schulze, Halce, 1769. 
V Voll. 8i'o) on Bishops, successors 
and representatives of the Apostles, 
90; on the evil of schism, though 
good may indirectly come out of the 
evil, 295 

Theophilus, Ant. S., on the Church 
compai'ed to a sea, 152 

Theophylact (ed. Benedict. Venet. 
1754. IV Voll. folio) on the Catholic 
Church, 8 ; no one visible head, 17 ; 
on the necessity of a due mission for 
the ministry, 82 ; on the universal 
dominion of Christ, 272 ; on giving 
scandal, 353 



Townson, T.. D.D., on the Pope's 
coronation, 227 

Translators, English, of the Bible, 
on the religious duty of Princes, 295 

Tunstall, Bp., on the primitive and 
Catholic character of the Church of 
England, 234—236 

Twisden, Sir Roger, (Historical Vindi- 
cation of the Church of England in 
point of Schism, as it stands separated 
from the Roman, Lond. 1675) on 
origin of the Church of England, 158 ; 
on the English Patriarchate, 176 ; 
on the English Reformation, 239 ; 
on the pallium, 179, 180 ; on the 
independence of the English Church, 
184; on appeals to Rome, 185; on 
the religious acts of English Kings, 
303 



Usher, Archbp., on diocesan episco- 
pacy, 107 



Valckenaer, L. C, on Upi(rf3vs, 86 

Van Espen (Jus Ecclesiasticum Uni- 
versum, Colonics Agripp. 1748, folio) 
on the oath to the Pope, 182 ; on the 
right of placing Bkhops, 330 

Van Mildert, Bp., on the Christian 
sacrifice, 219 

Vossius on Church and State, 264 ; on 
the word Ceremonia, 341 



Wake, Archbp., on the use of Christian 
antiquity, 69; on the Reformation 
in England, 195 

Walsh, Father, on the oath of Roman 
Catholic Bishops to the Pope, 181 

Waterland, Daniel, D.D-. (Works, 
edited by Bp. Van Mildert, Oaford, 
1823. XI Voll. 8vo) on regeneration, 
9. 131 ; on use and value of Christian 
antiquity, 70, 71 ; on Baptismal rege- 
neration, 131 ; on priestly interces- 
sion, 139 ; on the Christian priest- 
hood, 139; on the Christian sacrifice, 
219 

Whitgift, Archbp., on the royal supre- 
macy, 299 



Wilkins, David, (Concilia Magn. Brit, 
et Hibern. ab A D. 446 ad A.D. 
1717. IV Voll. folio, 1737) on the 



372 



INDEX II. 



British episcopate, 155. 169 ; Dinoth's 
speech to Augustin, 158; the letter 
of the Roman legate to Pope Adrian, 
158 ; on St. Augustin' s intercourse 
with the British Bishops, 169 
Wordsworth, Christopher, D.D., late 
Master of Trinity College, Cam- 
bridge, {Christian Institutes, Lond. 
1837. IV Voll. 8vo. Ecclesiastical 
Biography, Lond. 1839. IV Voll. Swo) 
{see Inett) on toleration, 46; on epis- 
copacy, 102 ; on ordinary and extraordi- 
nary functions of Apostles, 103; onun- 
episcopal reformed communions, 106; 
on the Crown's inability to alienate its 
regalities, 189; on the primitive and 
Catholic character of the Church of 



England, 195 ; on the true and sole 
proprietor of Churches, 216 ; on the 
beginning of recusancy in England, 
221 ; on an erroneous conscience, 276 ; 
on rites and ceremonies, 342. 348 ; 
on human laws, how they bind the 
conscience, 349; on General Councils, 
322 

Wordsworth, Charles, M.A. (Cats- 
chesis, or Christian Instruetitm 
preparatory to Confirmation and First 
Communion, Lond. 1849), 142 

Zabarella, Cardinal, on the Pope's 

conduct to Bishops, 259 
Zonaras. Let good be done ivell, 293 



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